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effort  &-m^*<7  - 


LIBEAET 

OF   THE 

Theological    Seminary, 

PRINCETON,    N.  J. 


BV  4921  .P5  1834 
Pike,  J.  G.  1784-1854. 
Religion  and  eternal  life 


- 


RELIGION 

AND 

ETERNAL     LIFE, 

OR 

IEEBLIGION 

AND 

PERPETUAL    RUIN, 

The  only  Alternative  for  Mankind. 


BY   J,   G.   PIKE, 

Author  of  "  Persuasives  to  Early  Piety,  &c 


One  thing  is  needful." 


PUBLISHED  BY   THE 

AMERICAN   TRACT   SOCIETY, 

150   NASSAU-STREET,   NEW-YORK. 


D.  Fauihaw,  Printer, 


PREFACE. 


It  is  apprehended  that  though  this  little 
work  scarcely  requires  a  preface,  yet  that  a 
few  prefatory  lines  may  not  he  unappropri- 
ate.  The  design  of  this  hook  is  to  call  the 
attention  of  those  who  may  deem  it  worthy 
of  perusal,  to  the  importance  and  necessity  of 
decided  religion.  It  is  hoped  that  its  con- 
tents may  prove  adapted  to  strengthen  reli- 
gious feeling  in  the  breasts  of  the  pious ;  but 
it  is  more  especially  addressed  to  the  irreli- 
gious of  any  class,  and  at  any  period  of  life. 

The  Sacred  Scriptures  are  the  source 
whence  its  lessons  and  statements  are  drawn. 
It  offers  no  metaphysical  refinements  of  reli- 
gious truth,  but  plain  scriptural  instruction. 
Its  readers  are  addressed  not  as  churchmen 
or  dissenters,  but  as  fallen,  undone,  and 
dying,  yet  immortal  beings  who  need  eternal 
salvation.  It  would  humbly  follow  in  the 
track  of  those  "  Calls"  and  "  Alarms1'  to  the 
unconverted,  by  which  Baxter,  and  Doolit- 
lle,  and  Alleine  and  others  "  being  dead  yet 


PREFACE. 

speak,1'  and  have  for  nearly  two  centuries,  un 
der  the  Eternal  Spirit's  blessing,been  speaking 
to  the  hearts  of  many  of  the  thoughtless  chil 
dren  of  men.  The  careless  millions  of  man. 
kind  need  many  such  monitors ;  and  if  but 
one  individual  among  those  careless  millions 
should  by  this  volume  be  led  to  the  Saviour, 
an  object  will  be  accomplished  sufficiently 
important,  to  recompense  the  labours  of  even 
numerous  years. 

Perhaps  some  readers  may  think  that  re- 
ferences to  the  eternal  state  are  too  frequently 
repeated  in  the  following  pages,  but  let  such 
consider  how  solemn  is  eternity !  and  how 
awfully  important  its  momentous  interests ! 
If  a  person  were  to  spend  one  minute  in  a 
state  of  probationary  existence,  which  minute 
should  be  followed  by  a  century  of  holiness 
and  happiness,  or  guilt  and  woe,  could  the 
solemnities  and  interests  of  the  approaching 
century  be  pressed  too  much  upon  his  atten- 
tion, through  that  single  minute?  yet  that 
minute  would  bear  some  proportion  to  the 
following  century,  but  the  longest  life  bears 
none  to  eternity. 

Derby,  Jan.  91.  1834. 


CONTENTS. 


CHAPTER  I.     Introductory  Address.     Page  5. 

SgcT.  1.  The  Reader's  attention  solicited.  2.  Religion  the  raost 
important  and  lasting  of  dis  Mictions.  3.  The  choice  of  decide. I  piety 
never  lamented.  4.  The  reader  reminded  of  the  transient  nature  of 
earthly  tilings  &  That  eternity  presents  the  solemn  contrast  of  per- 
fect blessedness,  or  utter  ruin.  6.  That  each  may  he  blessed,  or 
mii't  be  undone.  7.  That  life  la  the  only  time  of  offered  mercy 
M.  And  that  the  passing  year,  may  perhaps,  prove  the  Readers  last 
'J.  Prayer. 

CHAPTER  II.      The  necessity  of  Rdigion  shown  from 
the  guilt  and  ruin  of  all  mankind.     Page  11. 

Sp.cr.  I.  Man  an  unforgiven  and  perishing  sinner,  till  possessed 
of  Gospel  blessings.  2.  All  liable  to  the  charge  of  having  not  glorified 
God.  and  of  having  violated  his  law.  3.  The  subject  further  pursued. 
4.  Appeal  to  the  Header  on  the  sinfulness  of  his  heart.  6.  And  on 
the  countless  number  of  his  sins  fi.  Sin  not  an  inconsiderable  evil. 
7.  Man  while  unpardoned,  is  in  a  state  of  condemnation.  8.  The 
question.  Who  are  t':e  wicked?  answered.  lJ.  The  subject  pursued  in 
remarks  on  the  wickedness  of  neglecting  the  Father  and  the  Sun. 
ll).  The  aggravations  of  sin,  mam  and  great  11.  Further  remarks 
on  the  wickedness  of  man.  as  alienated  from  God.  12  Evidences 
of  alienation  from  God.  13.  Men  while  alienated  from  God,  mere 
cumberers  of  the  ground.  14.  Guilty  man  must  meet  his  God. 
15.  Various  delusions  on  which  the  unconverted  rest  noticed  and 
exposed.  1(3.  Ap  ea!  to  the  Reader,  on  his  own  ruined  condition. 
17.  This  subject  pursued;  and  remarks  on  the  wrath  ol  God. 
JH.  Further  expostulation  with  the  Reader  on  the  danger  of  an  im- 
penitent state.  I'J.  This  danger,  constant  danger.  20.  No  blessing 
possessed,  without  forgiveness  and  every  blessing  with  it. 

CHAPTER  llf.     Religion  described.     Page  2D. 

Sect.  1.  The  Reader's  attention  requested  to  the  nature  of  Reli- 
gion. 2.  All  intelligent  beings  divided  into  two  classes — the  enemies 
or  tne  children  of  God.  3.  Religion  a  solemn  consecration  of  our- 
selves to  God,  as  displayed  in  the  Gos;.el.  4.  Religion  possessed 
when  Christ  is  cordially  received.  5.  The  Christian  life,  a  life  of 
active  faith.  6.  All  the  Christian's  best  interestscommitted  to  Christ. 
7.  The  Christian  comes  to  Christ.  8.  Has  Christ  in  him,  the  hope 
of  glory.    9.   Tins  the  truly  pious  are  the  Lord's  peculiar  people. 

CHAPTER  IV.     Further  illustrations  of  the  nature  of 
Religion.     Pagx  50. 

Sect.  1.  Religion  connected  with  repentance — distinctions  be- 
tween true  and  false  repenta  ce.  2.  The  true  penite.it  enjoys 
forgiveness  of  sin.  3.  Remarks  on  the  evidences  of  possessing 
forgiveness.  4.  Distinctions  pointed  out  between  genuine  grace 
and  a  formal  Religion.  S.  The  pious  l^ve  Christ.  6.  The  pious  are 
new  creatures  in  Christ  Jtsus.  7.  The  reality  and  greatness  of  the 
ehat:ge  in  regeneration  further  illustrated,  b.  Various  marks  of  po* 
•essic^  the  spirit  of  piety. 


r 


vi  CONTENTS. 

CHAPTER  V.  The  worthlessness  and  mischiefs  of  a 
formal  Religion,  and  the  necessity  of  decision.     Page  71 . 

Sect.  1.  iMany  deluded  by  what  they  esteem  Religion,  hut  which 
is  a  vain  Religion.  2.  No  genuine  piety  without  consecration  to  God. 
3.  Various  marks  of  a  vain  Religion.  4.  Its  evils  —  spiritual  destitu- 
tion— most  fatal  deception.  0.  Other  dreadful  consequences  of  a 
vain  Religion.  6.  Necessity  of  decision,  because,  where  Religion  is 
concerned,  there  is  no  neutral  state,  no  middle  class.  7.  Many 
varieties  among  the  pious  and  irreligious,  though  all  ultimately  divide 
into  those  two  bodies.  8.  The  Reader  entreated  to  consider,  that  if 
not  the  friend,  he  is  the  foe  of  the  Lord  Jesus.  9.  Indecision  as 
ruinous  to  the  soul  as  open  hostility.  10.  Decision  iu  religion  further 
urged. 

CHAPTER  VI.  Encouragements  to  embrace  Religion 
furnished  by  the  grace  exhibited  in  the  Gospel.     Page  89. 

Sect.  1.  The  Gospel  displays  the  most  precious  blessings. 
2.  The  forgiveness  of  sin,  and  deliverance  from  its  reign.  3.  De- 
liverance from  condemnation.  4.  Blessings  from  the  Father,  Son, 
and  Holy  Ghost,  issuing  in  heavenly  happiness.  5.  Salvation  an 
eternal  salvation.  G.  Brief  notice  of  various  errors  as  to  the  way  of 
obtaining  salvation.    7.  Christ  obtained  eternal  redemption  for  us. 

8.  The  matchless  love  of  the  Father  displayed  in  the  gift  of  Christ. 

9.  The  love  of  the  Son  equally  incomprehensible.  10.  The  atoning 
sufferings  of  Christ,  foretold  by  prophecies  and  types.  11.  The  for- 
giveness which  the  penitent  receives,  is  through  his  sacrifice. 
12.  The  Saviour  worthy  of  the  most  devout  regard.  13.  He  is  an 
Almighty  Saviour.  14.  An  all-compassionate  Saviour.  15.  Th«i 
tidings  of  his  grace  are  for  the  Reader.  16.  Verses  expressing  the 
feelings  of  a  humble  believer.  17.  Further  remarks  to  encourage  the 
desponding  penitent.  18.  The  same  subject  pursued,  and  some 
fears  of  the  desponding  noticed.  19.  Salvation  free  for  the  most 
unworthy  and  the  most  undone.  20.  The  Reader  reminded  that  the 
death  of  Christ,  must  be  to  him  the  greatest  of  blessings,  or  av» 
aggravation  of  guilt.  21.  Hymn  by  Newton.  22.  Caution  against 
abusing  the  doctrines  of  grace. 

CHAPTER  VH.  Religion  urged  by  considerations  con- 
nected with  the  goodness  and  claims  of  the  Eternal 
God,  and  by  the  guilt  and  evils  of  neglecting  the  Lord 
Jesus.     Page  115. 

Sect.  1.  Attention  solicited  to  the  motives  for  Religion,  and  the 
importance  of  the  choice.  2.  Thecla:ms  of  God,  and  the  blessedness 
of  consecration  to  l!im — Expostulation  on  this.  3.  This  further 
urged  by  the  guilt  of  continuing  to  slight  God.  4.  Aggravations  of 
this  guilt  from  the  cause  of  such  neglect,  and  the  objects  preferred. 
5.  Further  aggravation  in  the  abuse  of  divine  mercies.  r>.  The 
Saviour's  claims  from  his  lovo — Expostulation  on  them.  7  From 
the  good  he  would  bestow  which  many  have  enjoyed.  8.  Expostula- 
tion with  the  Reader  on  what  be  would  desire  if  he  could  see  the 
Saviour  displaying  his  love.  9.  Every  evil  escaped,  and  every 
good  gained  if  Christ  is  won.  10.  The  subject  pursued,  Christ  no 
feeble  or  common  friend.    11.  Neglect  of  Christ,  a  most  common 


CONTENTS.  vii 

•in  among  all  classes.  12.  Illustrations  of  the  nature  of  neglect. 
13.  The  guilt  of  neglect,  great  beyond  description.  14.  The  subject 
pursued  in  serious  expostulation  with  neglecters.  15.  Neglect  of 
Christ  hinds  all  its  other  sins  upon  the  soul.  16.  Is  what  Satan 
desires  a  sinner  to  indulge  in.  17.  The  folly  of  such  neglect  inex- 
pressible, as  all  good  is  "neglected  and  lost  by  neglect  of  Christ. 
18.  The  sinner  by  neglecting  Christ,  changes  every  blessing  to  a 
curse,  and  does  himself  irreparable  mischief.  19.  In  neglecting 
Christ,  man  neglects  the  only  Saviour.  20.  Neglect  of  Christ 
exposes  the  soul  to  numberless  and  dreadful  evils,  and  to  utter  con- 
demnation. 21.  The  careless  entreated  to  consider  the  end  of  such 
a  cburse.  22.  Neglectors  of  Christ  are  associated  with  all  the  vilest 
beings  in  the  universe. — Some  future  consequences  of  such  neglect. 
23.  Life  or  death  is  before  the  Reader. 

CHAPTER  VIII.      Religion  enforced  by  the   solemnities 

of  death  and  judgment.     Page  151. 

Sect.  1.    Death    and   judgment   await  all  mankind.       2.    The 

Reader  must  die — the  solemnity  of  death  and  the  worth  of  a  Saviour 

in  the   dying   hour.     3.  Solemnities   preceding  eternal  judgment. 

4.  The  great  day  come,  and  mankind  before  their  Judge.  5.  The 
welcome  and  blessedness  of  the  Righteous.  6.  The  doom  of  the  un- 
righteous. 7.  The  Reader  urged  to  secure  the  blessings  of  that 
great  day  by  welcoming  the  Saviour. 

CHAPTER  IX.  Decision  in  the  choice  of  Religion  urged 
by  the  ruin  and  misery  that  await  the  impenitent. 
Page  164. 

Sect.  1.  Warnings  respecting  future  punishment  important 
2.  Hell  the  certain  portion  of  the  finally  impenitent.  3.  Dreadful 
scriptural   descriptions    of   hell.    4.    Future    punishment    eternal. 

5.  The  poverty  of  the  lost  who  are  deprived  of  all  temporal  good. 

6.  Other  views  of  the  dreadful  condition  of  a  lost  soul.  7.  No  escape 
from  this  condition.  8.  No  change  of  character  or  relief  from  sin  to 
be  ever  experienced.  9.  Expostulation  with  the  careless  sinner  on 
his  danger.  10.  The  Reader  entreated  to  consider  what  he  must  be 
hereafter  if  destitute  of  salvation.    11.    The  same  subject  continued. 

12.  The  careless   warned  that  their  own  ruin  will    be    endless. 

13.  And  entreated  to  think  what  reflections  must  be  indulged  when 
the  day  of  salvation  has  ended.  14.  Lessons  of  gratitude  to  he 
learned  by  the  Christian  from  contemplating  the  horrors  of  hell. 

CHAPTER  X.     Decision   as   to  Religion   urged   by   the 
blessedness  of  heaven.     Page  187. 

Sect.  1.  The  present  happiness  of  departed  Saints  forms  a  sub- 
ject for  pleasing  meditation.  2.  Heaven  not  to  be  reached  without 
decided  piety.  3.  Scriptural  representations  of  heaven.  4.  Con- 
siderations assisting  contemplation  on  the  blessedness  of  heaven. 
5.  All  evils  excluded  from  heaven.  6.  The  blest  enjoy  perfect  safety 
and  exalted  triumph.  7.  The  happiness  of  heaven  augmented  by 
the  perfection  and  holiness  of  its  inhabitants.  8.  Who  dwell  in  the 
presence  cf  God  and  the  Lamb.  9.  Heavenly  happiness  inconceiv- 
ably great.  10.  The  Reader  urged  to  seek  this  happiness.— Appeal 
en  its  worth,  and  anticipation  of  heaven.    11.  Christians  from  con- 


riii  CONTENTS. 

templations  on  heaven,  should  learn  their  great  obligations.  12.  The 
scenes  of  the  future  world  eternal.  13.  Illustrations  of  eternity. 
14.  The  joy*  or  sorrows  of  eternity  like  itself  unending. 

CHAPTER  XI.     Serious  questions  proposed  to  neglectors 
of  Religion.     Page  203. 

Sect.  1.  Is  not  your  soul  worth  saving?  2.  The  love  of  God 
worth  having?  3.  Heaven  worth  possessing?  4.  Is  not  the  Lord 
Jesus  worthy  of  regard?  5.  Is  God's  anger  too  insignificant  to  be 
dreaded  ?  <>.  Is  not  escape  from  hell  worth  attention  ?  7.  What 
then  do  you  mean  in  neglecting  the  salvation  of  your  soul?  8.  Do 
you  mean  to  perish?  9.  Can  you  be  saved  while  careless?  10.  Can 
you  find  another  way  of  salvation  ?  1 1.  Would  you  slight  salvation 
if  this  were  your  last  day?  12.  If  God  were  to  array  your  sins 
before  you,  would  you  s;iy,  *'  I  scorn  paidnn,  I  will  keep  them  all  ?" 
i'3.  If  yu  had  seen  the  Saviour  suffering,  would  you  slight  hi? 
dying  sorrows?  14.  If  you  had  seen  the  solemnities  of  the  judg. 
inent  day,  would  you  continue  careless?  15.  If  you  could  see  he  1 
opened  before  you,  would  you  take  the  way  to  that  abyss?  16.  ff 
you  could  see  the  wicked  one,  would  you  not  a'most  die  through 
tear  of  being  the  slave  of  sucli  a  horrid  being?  17.  If  you  could 
hear  the  damned  say,  "  You  will  soon  be  like  us,"  would  you  go  on 
in  careless:  ess  ?  18.  If  you  could  see  heaven,  would  you  say,  "  Thlj 
shall  not  be  my  home?'  19.  If  you  could  see  the  saints  in  light, 
would  you  say,  I  will  not  seek  their  Saviour,  or  their  home  ?  20.  It 
you  had  felt  for  one  hour  what  the  blest  enjoy  and  the  lust  Buffer, 
would  you  think  anything  too  valuable  to  be  "resigned  for  Christ? 
21.  Is  Satan's  service  so  honourable  and  so  profitable  that  you  shoul  1 
be  unwilling  to  renounce  it  ?  22  Why  then  aie  you  so  unwilling  to 
yield  yourself  to  God?  23.  Delay— and  questions  to  delayers. 
24.  Have  not  millions  perished  through  delay  ?  2-3.  Have  you  not 
delayed  long  enough?    2(5.  Delay  is  useless — God  will  not  change 

27.  Delay  is  inexcusable — Theie  is  nothing  in  (iod  to  justify  delay 

28.  Nothing  in  Christ  to  excuse  it.  29.  Nothing  gocd  in  irreligion 
to  excuse  delay.  30.  Nothing  pleasing  in  Satan  to  justify  it 
31.  Nothing  good  in  the  sinner's  state  to  excuse  delay.  32.  Nothing 
in  delay  itself  to  excuse  a  delayer.  33.  Nothing  in  man's  unwilling* 
ness  to  turn  to  God  that  can  palliate  the  guilt  of  delay.  3J.  'I  lit 
delayer  is  a  rebel.  3.3.  In  a  state  of  dreadful  danger.  3ii.  Deserving 
extreme  divine  wrath. 

CHAPTER  XII.  Concluding  Addresses  —  To  young 
Women — To  young  Men — To  Readers  generally. 
Page  230. 

Sect.  I.  Inquiry  as  to  the  effect  upon  the  heart  of  the  truths 
presented  to  the  Header's  a'.tention.  II.  1.  Young  Women  addressed. 
2.  I  ema  e  characters  destitute  of  piety  described.  3.  Description  ot 
pious  female  characters.  III.  1.  Young  men  addressed— Profligate 
and  infidel— Anecdote  of  a  dying  infidel.  2.  Description  of  moral 
but  irreligious  young  men.  3.  I'ious  young  men  described. 
JV.  Conclusion.  1.  Further  expostulation  with  the  Header  on  the 
value  of  Religion.  2.  Concluding  warning  on  the  consequences  oi 
Indecision.    3.  Closing  Address. 


RELIGION  AND  ETERNAL  LIFE, 
&c. 


CHAPTER  I. 


INTRODUCTORY  ADDRESS. 


1.  This  little  work  is  addressed  to  you,  who 
now  look  upon  this  page,  as  a  traveller  to  the 
eternal  world.  Its  object  is  your  immortal  wel- 
fare; and  to  promote  that  object  the  writer  re- 
quests a  few  moments  of  your  fleeting  time;  and 
solicits  your  attention  to  subjects  that  will  infi- 
nitely concern  you,  when  time  with  all  its  periods 
shall  be  no  more.  Were  you  sick,  and  health  the 
subject  of  inquiry ;  were  you  a  prisoner  or  a  slave, 
and  liberty  the  object  of  pursuit,  each  would  de- 
serve, and  each  would  gain,  attention.  But  that 
to  which  your  attention  is  now  solicited,  is  far 
more  momentous.  It  will  concern  you  when 
health  or  sickness  appear  unutterable  trifles; 
when  liberty  or  slavery,  through  the  span  of  time, 
seem  scarcely  worthy  of  a  moment's  care.  Reli- 
gion is  this  subject.  This  is  worthy  of  all  atten- 
tion, and  of  all  acceptation.  In  possession  of  its 
blessings  the  poorest  are  rich  ;  but  destitute  of 
them  the  richest  are  poor.  Without  its  blessings 
riches  are  but  splendid  poverty ;  what  man 
deems  wisdom,  pompous  folly  ;  liberty,  but  re- 
fined slavery  ;  and  life  itself,  the  path  to  endless 
death.     Without  its  blessings  you  must  be  poor 


6  RELIGION  MAN'S  BEST  DISTINCTION: 

in  the  saddest  sense,  and  soon  be  poor  in  every 
sense  for  ever.  Ah,  foolish  world  !  that  can  tri- 
fle with  blessings  which  constitute  an  angel's 
wealth  !  Ah,  wretched  men  !  who  lose,  in  a  few 
moments,  what  eternal  ages  never  can  restore ! 
and  the  loss  of  which  will  fill  eternal  ages  with 
anguish,  remorse,  and  despair!  Are  you  such  a 
tritler?  If  you  are,  stop,  U  stop  !  and  consider 
your  ways!  Many  considerations  claim  your 
devout  attention  to  the  subjects  discussed  in  this 
little  volume.    Think  of  a  few  of  these  — 

2.  Religion  constitutes  the  most  important 
distinction  in  the  human  character,  and  forms,  as 
it  were,  the  dividing  line  between  life  and  death 
eternal.  All  other  distinctions  will  speedily 
vanish.  •  Those  of  character,  of  disposition,  of 
conduct,  of  beauty  or  deformity,  will  soon  be 
forgotten.  Those  of  learning  or  ignorance,  of 
wealth  or  poverty,  of  wearing  the  gem  or  digging 
the  mine,  of  possessing  a  throne  or  toiling  as  a 
slave,  of  youth  or  of  age,  of  revelling  in  health  or 
lingering  in  agony,  will  shortly  pass  away,  and 
be.as  if  they  had  never  been.  They  who  were 
separated  so  widely  apart  in  this  world,  will  sink, 
if  strangers  to  the  converting  grace  of  God,  to  an 
equal  level  of  guilt  and  misery ;  or  rise,  if  pos- 
sessors of  heartfelt  piety,  to  equal  heights  of 
happiness  and  honour,  and  wear  eternally  the 
high  distinction  of  being  the  lovers  and  children 
of  God. 

3.  Consider  that  no  one  ever  repented  of  em- 
bracing religion,  and  becoming  the  humble  dis- 
ciple of  the  adorable  Saviour.  Multitudes,  that 
no  man  can  number,  have  tried  what  satisfaction 
the  paths  of  transgression  and  irreligion  can  im- 


ITS  CHOICE  NEVER  LAMENTED.  7 

part.  They  have  at  length  found  the  whole  to  be 
vanity  and  vexation  of  spirit;  and  when  quitting 
time  for  an  awful  eternity,  have  lamented,  with 
bitter  regret,  their  fatal  choice.  Not  an  hour 
elapses,  but  some  are  passing  from  beds  of  an- 
guish,  to  their  final  account,  full  of  consternation 
and  remorse  at  the  recollection  of  lives  spent 
without  God  and  without  Christ ;  but  no  one  ever 
lamented  the  choice  of  humble,  persevering  piety; 
or  reviewed  with  remorse  the  day  that  led  him  to 
the  Saviour.  Many,  after  vainly  seeking  happi- 
ness in  worldly  dissipation,  sin,  and  folly,  have 
been  led,  by  the  Divine  Spirit's  influence,  to 
choose  religion  as  their  portion.  Then  they 
found  the  peace  they  never  knew  before;  and 
never  felt  regret,  except  regret  that  they  trod  the 
ways  of  sin  so  long,  and  came  no  sooner  to  the 
Saviour  for  salvation.  While  millions  of  the 
careless  have  mourned,  at  the  approach  of  death, 
with  unutterable  anguish,  their  neglect  of  hum- 
ble piety,  no  dying  believer  ever  lamented  his 
choice,  or  wished  that  choice  unmade  ;  but  mul- 
titudes, departing  in  peace,  have  blessed  their 
Saviour,  with  gratitude  past  utterance,  for  his 
grace,  in  making  them  the  heirs  of  salvation. 
And  will  you  make  that  choice  cf  a  careless  ir- 
religious life,  which,  though  the  choice  of  count- 
less millions,  must  be  by  them  all  eternally  re- 
gretted ?  God  forbid  !  Why  will  you  not  choose 
that  good  part  which  shall  never  be  taken  away! 
and  make  that  choice  which,  under  divine  grace, 
happy  millions  have  made,  and  not  one  among 
them  ever  lamented ! 

4.  If  indisposed  to  yield  to  this  suggestion, 
think  how  transient  are  'earthly  things  !  and  how 


8       TRANSIENT   NATURE    OF   EARTHLY  THINGS. 

soon  you  will  lose  all,  for  which  you  slight  the 
welfare  of  a  deathless  soul !  "The  world  passeth 
away  and  the  desire  thereof."  Its  cares,  its  plea- 
sures,  and  its  businesses,  like  the  waves  of  a  ra- 
pid stream,  are  rushing  by.  Where  are  they, 
who,  one  hundred  years  ago,  were  amused  with 
the  vanities  of  life,  or  agitated  with  the  cares  of 
domestic  scenes  or  the  politics  of  conflicting  na- 
tions ?  Where  are  they  now  ?  In  that  eternity 
where  you  must  shortly  be.  What  are  they  now  ? 
How  changed  !  how  happy,  or  how  sad  !  while 
the  pleasures  or  sorrows  of  a  world  that  once  en- 
gaged them  so  much,  seem  as  insignificant  as  a 
falling  leaf,  or  a  feather  driven  by  the  wind  ! 
You,  too,  are  going  apace  to  a  long  long  home. 
Whether  young  or  aged,  vigorous  or  sickly,  you 
will  soon  be  there.  For  a  few  years,  perhaps, 
you  may  inhabit  some  earthly  dwelling,  then 
must  your  dust  "return  to  the  earth  as  it  tvas,  and 
your  spirit  shall  return  unto  God  that  gave  it  ;"x 
while  over  your  grave  the  storms  of  ages  shall 
beat,  till  that  last  day  dawns,  which  shall  perfect 
your  happiness  or  complete  your  condemnation. 
And  is  it  for  so  transient  a  world  as  this,  that  you 
will  slight  the  interests  of  an  immortal  soul ! 

5.  Consider,  too,  that  in  that  eternal  world, 
which  lies  before  you  and  cannot  be  far  off,  there 
are  two  states  only,  and  those  infinitely  opposite. 
The  Lord  Jesus,  when  urging  every  sacrifice  to 
secure  salvation,  declares,  in  the  compass  of  a  few 
verses,  three  times  over,  that  you  must  "enter 
into  life  or  into  hell,  into  the  fire  that  never  shall  hn 
quenched"'1  O,  think  how  solemn,  how  dreadful 
is  the  contrast!     Before  you  in  eternity  is  all  life 

(1/  Eccles.  xii.  7.  C*)  M«?k,  ix  43-48. 


THE  SOLEMN  CONTRASTS  OF  ETERNITY.  9 

or  all  death— all  holiness  or  all  guilt — all  joy  or 
all  woe — ali  triumph  or  all  despair— all  rapture 
or  all  wailing  and  anguish— all  light  or  all  dark, 
ness — all  praises  and  blessings,  or  all  blasphemy 
and  cursing — all  angels  and  saints  as  blest  as 
they,  or  all  devils  and  spirits  damned  like  them — 
all  heaven  or  all  hell,  Thus  the  good  or  evil,  the 
gain  or  loss  before  you,  is  immensly  great.  If 
your  undying  soul  be  saved,  all  is  saved  ;  if  lost, 
all  is  lost.  If  blessed,  all  will  to  you  eternally  be 
blessing;  if  cursed,  all  for  ever  will  be  ruin.  If 
this  be  lost,  nothing  for  you  can  be  saved ;  no- 
thing bless  you  ;  nothing  benefit  you.  If  this  be 
saved,  nothing  can  harm  you,  nothing  can  in- 
jure you.  Satan's  every  effort  will  be  defeated, 
and  God's  love  gloriously  triumphant. 

6.  Pursue  these  considerations,  and  think 
what  you  may  be,  or  what  you  must  be.  You 
may  be  a  follower  of  the  Lamb,  and  thus  a  child 
of  God.  You  may  enjoy  true  blessings  here, 
and  greater  hereafter.  You  may  in  the  world 
unseen,  become  a  holy  happy  being.  You  may 
bear  the  image  of  your  Father  God,  in  spotless 
holiness.  You  may  wear  the  likeness  of  your 
redeeming  Lord,  where  his  sainis  shall  "be  like 
him,  and  see  him  as  he  is;"1  where  they  shall 
''never  never  sin."  You  may  dwell  in  his 
kingdom,  and  may  be  with  his  saints  in  light,  as 
holy  and  as  happy  as  they.  You  may  possess 
with  them  the  tranquil  mansions  of  eternal  rest ; 
may  share  in  the  triumphs  of  the  resurrection 
day,  and  meet  the  welcome  of  the  King,  the 
Saviour  God,  who  will  sit  as  jud-ge  eternal.  And 
when  the  solemnities  of  the  judgment  day  shall 

(1)  1  John,  iii.  2. 
R.&Eter.Life.  2 


10       V/HAT  THE  READER  MAY  BE  OR  MUST  BE. 

have  finished,  yon  may  possess  all  that  heaven 
can  give;  and  enjoy  freely,  fully,  ceaselessly, 
and  eternally,  the  Son's  love  and  the  Father's 
favour.  May  all  this  be  yours  ?  yours  who  are 
now  looking  on  this  page?  it  may!  can  it  be? 
yes  it  may !  All  may  be  yours,  and  will  you  be 
so  basely  wicked,  as  to  slight  the  grace,  and  de- 
spise the  love  that  would  give  you  all  this!  or 
will  you  be  so  unutterably  distracted  as  to  neglect 
it  all!  If  by  neglect  of  the  gospel,  you  have 
hitherto  done  this,  and  will  continue  to  act  so 
vile,  so  horridly  ungrateful,  and  madly  foolish  a 
part,  then  remember  what  you  must  be.  Your 
soul  must  live.  If  debased  by  sensuality  ;  if 
sunk  in  sin ;  if  rendered  earthly,  sensual,  devil- 
ish, yet  it  is  immortal ;  and  you  must  live.  You 
may  undo  your  soul,  but  cannot  put  it  out  of 
being.  If  impenitent  and  unpardoned,  you  must 
drag  on  existence  eternally,  while  existence  will 
eternally  he  a  curse.  You  must  be  infinitely 
unholy,  and  hellish;  the  object  of  abhorrence  to 
every  holy  and  happy  being.  You  must  wear 
Satan's  likeness,  in  eternal  enmity  to  God  and 
goodness.  You  must  be  exposed  for  ever  to 
the  retributions  of  divine  justice;  to  the  wrath 
that  burns  to  the  lowest  hell,  and  which  will 
"  beat  upon  your  naked  soul  in  one  eternal  storm." 
You  must  inhabit  Satan's  prison,  instead  of  the 
sweet  mansions  of  life  and  peace.  You  must  roil 
in  the  lake  of  fire,  and  howl  amidst  the  shrieks  of 
the  damned.  Your  gay  companions,  if  undone 
with  you,  changed  to  tormentors;  your  employ- 
ments wailing,  and  cursing,  and  blasphemy ; 
your  mercies  ended  ;  your  delights  gone;  your 
sorrows  unavailing;    your    ruin  hopeless;    and 


THIS  LIFE  THE  ONLY  DAY  OF  GRACE.  11 

you  must  see  ages  of  guilt  and  gloom  beyond 
ages  of  guilt  and  gloom  in  never-ending  succes- 
sion. What  a  change!  Where  then  will  be 
youth,  gaiety,  pleasure?  Alas,  for  ever  sad! 
Where  the  possessor  of  wealth  and  honour,  who 
knew  not  Christ  ?  Alas,  poor  possessor,  for  ever 
ever  poor !  O,  think  these  statements  are  not 
cunningly  devised  fables.  They  are  grounded 
on  the  testimony  of  that  infallible  word  which  is 
eternal  truth,  and  by  it  are  fully  confirmed.  And 
must  you,  even  you,  if  not  truly  pious,  be  thus 
undone?  Indeed  you  must.  And  will  you  tri- 
fle? or  will  you  flee  from  the  wrath  to  come? 
and  turn  your  feet  into  the  ways  of  God  ?  and 
lift  up  your  heart  to  Him  for  pardoning  mercy 
and  renewing  grace? 

7.  While  meditating  on  these  solemn  subjects, 
consider  also  that  this  life  is  the  only  time  of  of- 
fered mercy.  Hereafter  no  fears  will  alarm  the 
pious,  and  no  hopes  will  cheer  the  lost.  Jf  for 
ten  thousand  years  the  Lord  Jesus  would  invite 
you  to  receive  himself  and  the  blessings  of  his 
grace,  though  delay  would  be  base  ingratitude, 
it  would  not  insure  such  certain  ruin.  But  he 
will  not  wait  long.  Not  many  years,  or  perhaps 
not  one.  Before  the  dawning  of  next  new-year's 
day,  the  state  of  millions  will  be  for  ever  fixed  ; 
and  perhaps  you  are  one  of  those  who  are  to  die 
this  year.  Should  you  die  unconverted  and 
unsaved,  if  there  were  ever  to  come  a  period, 
though  at  the  distance  of  millions  of  ages,  when 
mercy  and  salvation  should  once  more,  for  a  sin- 
gle hour,  be  set  before  you,  such  a  hope  might 
almost  change  the  gloom  of  hell  to  heaven.  But 
no  such  hope  will  ever  dawn  upon  you  in  the 


12       THIS  YEAR  PERHAPS  THE  READER'S  LAST. 

eternal  world.  There  are  no  pardons  in  eternity ; 
no  conversions  beyond  the  grave.  "  Behold  now 
is  the  accepted  time ;  behold  now  is  the  day  of 
salvation."1  But  a  day,  and  if  that  day  be  lost 
all  is  lost.  O  heart-breaking  guilt,  pitiable  mad- 
ness of  miserable  men,  to  waste  that  precious 
day  of  mercy  and  salvation  !  Reader,  have  you 
wasted  it  hitherto?  If  you  have,  O  praise  the 
mercy  that  has  kept  you  from  the  regions  of  de- 
spair !  While  in  the  land  of  hope,  repent  and 
turn  unto  the  Lord  !  Listen  to  his  admonition, 
"  Seek  ye  the  Lord  while  he  may  be  found,  call 
ye  upon  him  while  he  is  near.  Let  the  wicked 
forsake  his  way,  and  the  unrighteous  man  his 
thoughts,  and  return  unto  the  Lord,  and  he  will 
have  mercy  upon  him.  and  to  our  God,  for  he 
will  abundantly  pardon."5 

8.  By  one  consideration  more  your  attention 
to  the  pages  that  follow  is  earnestly  requested. 
Perhaps  this  may  be  your  last  year,  the  last  that 
God  will  give  you  in  this  probationary  state.  If 
it  should,  when  another  year  begins,  how  chang- 
ed will  be  your  state,  according  as  you  now  re- 
gard or  slight  the  great  Author  of  salvation. 
If  you  are  made  a  partaker  of  his  blessings,  short 
as  may  be  your  Christian  race,  it  will  conduct 
you  to  the  kingdom  of  your  God  ;  but  if  you 
slight  him,  and  are  cut  down  this  year,  how  dif- 
ferent will  be  your  state  at  its  close,  from  that  at 
its  commencement !  How  awful  to  begin  the 
year  with  false  hopes,  and  to  end  it  in  hell ;  to 
begin  with  God  mercifully  offering  his  blessings, 
and  the  Saviour  waiting  to  be  gracious,  and  ere 
it  end  to  be  placed  beyond  the  reach  of  mercy  ! 

(1)2 Cor.  Ti.2.  (-2)  ls.lv.  0,7. 


PRAYER.  13 

To  begin  it  loving  the  world,  and  the  things  of 
the  world,  perhaps  delighting  in  plays,  and  no- 
vels, and  songs,  and  dances,  and  in  all  things  that 
make  the  vain  still  vainer,  and  to  end  it  with 
every  pleasure  vanished,  and  of  all,  the  eternal 
sting  only  remaining!  To  begin  the  year  with 
sinful  men,  and  ere  it  end  to  be  mingling  with 
infernal  spirits!  Oh,  awful  change!  yet  if  you 
slight  the  Saviour,  and  die  this  year,  this  change 
you  must  know  by  sad  experience.  The  writer 
would,  therefore,  in  this  volume,  with  all  the  se- 
riousness he  can  feel,  address  you,  as  standing 
on  the  borders  of  eternity  ;  and  would  regard  you 
as  a  dying  mortal.  When  we  meet  at  the  judg- 
ment bar,  will  you  then  think  it  possible  to  be 
too  earnest  in  recommending  to  your  attention 
the  things  that  belong  to  your  eternal  peace! 
You  are  entreated  to  read  seriously  what  is  seri- 
ously written,  and  not  only  read  but  pray.  Pray 
for  the  grace  of  God.  Ask  for  the  Holy  Spirit's 
aid  or  you  will  read  in  vain ;  and  whatever  feel- 
ings may  be  excited  in  your  mind,  they  will  be 
transient  as  a  morning  cloud  or  as  the  early  ^cw. 
9.  From  beseeching  you  to  regard  the«e  things, 
T  would  turn  to  God  on  your  behalf.  "  Father  of 
all  mercies,  Giver  of  all  blessings,  who  desirest 
not  the  death  of  a  sinner,  open  the  hearts  of  the 
readers  of  this  book  to  receive  the  instruction 
it  contains.  All  teaching  as  to  eternal  life,  is 
vain  without  thy  teaching.  All  admonition  and 
entreaty  vain,  unless  thy  Spirit  open  the  heart 
and  seal  instruction  on  the  mind.  All-gracious 
Lord,  they  who  are  here  addressed,  need  a  more 
powerful  call  than  this,  '  nor  will  they  heed  a 
feebler  voice'  than  thine,  which  at  length  will 
2* 


14  MAN   FALLEN   AND    UNDONE  : 

wake  the  slumbering  dead.  O  Thou  that  didst, 
give  thy  best  beloved  for  man's  salvation,  and 
with  whom  is  the  residue  of  the  Spirit,  pour  that 
Spirit  down.  Speak  by  the  still  small  voice  of 
his  influence,  and  bring  many  to  welcome  the 
Saviour  and  salvation.  And  Thou  that  didst 
bleed  and  agonize  and  die  for  guilty  men,  Thou 
that  on  the  day  of  pentecost  didst  shed  that  Spirit 
down,  thatchanged  thousandsof  hearts  in anhour, 
accompany  this  book  with  thy  Spirit's  influence, 
and  magnify  thy  truth,  thy  love,  and  mercy,  by 
bringing  the  lost,  the  guilty,  and  the  ruined,  as 
willing  captives  to  thy  feet.     Amen." 


CHAPTER  II. 

THE  NECESSITY  OF  RELIGION  SHOWN  FROM  THE 
GUILT  AND  RUIN  OF  ALL  MANKIND. 

In  the  last  chapter  your  attention  was  invited 
to  the  subjects  that  are  now  to  follow. 

1.  Were  you  to  enter  the  condemned  cell  of 
some  gloomy  prison,  and  there  behold  a  wretched 
criminal  awaiting  an  ignominious  death,  you 
would  not  hesitate  one  moment  to  admit  his 
need  of  mercy ;  and  the  importance  of  his  in- 
stantly employing  every  means  by  which  mercy 
might  be  obtained.  The  state  of  man  is  very 
similar;  and  the  importance  of  heartfelt  piety  is 
seen  in  the  fact,  that  while  you  are  a  stranger  to 
its  blessings,  you  are  an  unforgiven  and  perish- 
ing sinner.  Nothing  short  of  being  cleansed 
from  sin  can  do  you  lasting  good.     While  your 


LIABLE  TO  THE  CHARGE  ;    DAN.  V.  23.  15 

sins  lie  unpardoned  on  your  soul,  if  the  world 
were  yours  you  would  be  poor;  if  all  that  man 
esteems  lovely  adorned  you,  in  God's  sight  you 
would  be  hateful ;  and  if  the  love  of  all  mankind 
were  fixed  upon  you,  and  ministering  to  your 
happiness,  you  would  be,  in  truth,  a  miserable 
being,  living  under  your  Creator's  frown.  When 
we  look  at  the  state  of  mankind,  we  behold 
crowds  thronging  the  path  of  transgression  and 
woe.  There  are  the  aged  and  the  young,  the 
rich  and  the  poor.  There  are  profligates  and 
scorners;  but  there  too  we  see  multitudes,  that 
are  moral  in  their  conduct,  and  pleasing  in  their 
dispositions ;  respectable  young  men,  and  ami- 
able young  women,  yet,  because  strangers  to  true 
piety,  still  classed  with  the  wicked,  and  perishing 
with  the  unforgiven. 

2.  The  solemn  accusation  brought  of  old 
against  Belshazzar,  may  in  substance  be  brought 
against  every  human  being,  while  continuing  in 
a  state  of  nature.1  "Thou  hast  praised  the  gods 
of  silver,  and  gold,  of  brass,  iron,  wood,  and 
stone,  which  see  not,  nor  hear,  nor  know :  and 
the  God  in  whose  hand  thy  breath  is,  and  whose 
are  all  thy  ways,  hast  thou  not  glorified."  If 
thou  hast  not  "bowed  down  to  gods  of  stone  or 
wood,  of  brass  or  iron,  to  silver  saviours  or 
saints  of  gold,  thou  hast  had  idols.  All  that 
has  kept  thy  heart  from  God,  has  been  an  idol 
to  thee.  Perhaps  thy  sabbath-breaking  parties; 
perhaps  thy  sinful  companions;  perhaps  some 
beloved  sin.  These,  or  things  like  these,  have 
been  thy  idols ;  and  the  God  in  whom  thy  breath 
is,  and  whose  are  all  thy  ways,  hast  thou  not 

(l)  Daniel,  v.  23. 


16  TBE  REQUIREMENTS 

glorified.  Is  not  this  accusation  too  well 
founded  ?  Does  not  conscience  bear  witness  to 
its  truth?  and  "  if  our  heart  condemn  us,  God 
is  greater  than  our  heart,  and  knoweth  all 
things."1  To  you  will  apply  the  awful  declara- 
tion, 'Thou  art  weighed  in  the  balances  and  art 
found  wanting."4  God  examines  your  state. 
"  His  eyes  behold,  his  eyelids  try  the  children  of 
men."3  The  rule  by  which  your  thoughts, 
actions,  and  words,  are  and  must  be  tried,  is  his 
holy  law. 

The  requirements  of  the  moral  law  were  pro- 
claimed by  God,  witU  terrific  solemnity  and 
grandeur,  from  Mount  Sinai.  "Thou  shalt 
have  no  other  gods  before  me. — Thou  shalt  not 
make  unto  thee  any  graven  image,  or  any  like- 
ness of  any  tiling  that  is  in  heaven  above,  or  that 
is  in  the  earth  beneath,  or  that  is  in  the  water 
under  the  earth :  thou  shalt  not  bow  down 
thyself  to  them,  nor  serve  them  ;  for  I  the  Lord 
thy  God  am  a  jealous  God,  visiting  the  iniquity 
of  the  fathers  upon  the  children  unto  the  third 
and  fourth  generation  of  them  that  hate  me; 
and  showing  mercy  onto  thousands  of  them 
that  love  me,  and  keep  my  commandments. — 
Thou  shalt  not  take  the  name  of  the  Lord  thy 
God  in  vain;  for  the  Lord  will  not  hold  hiftj 
guiltless  that  taketh  his  name  in  vain. — Ke- 
niember  tha  sabbath-day,  to  keep  it  holy.  Six 
days  shalt  thou  labour,  and  do  all  thy  work, 
but  the  seventh  day  is  the  sabbath  of  the  Lord 
thy  God  :  in  it  thou  shalt  not  do  any  work, 
thou,  nor  thy  son,  nor  thy  daughter,  thy 
man-servant,    nor    thy  maid-servant,    nor    thy 

(i)  1  J  ota,  iii.  20.  (2)  Daniel,  t.  27.  [i)  l»aalm,  xi.  I 


OF  THE  MORAL  LAW.  17 

cattle,  nor  thy  stranger,  that  is  within  thy 
gates :  for  in  six  clays  the  Lord  made  hea- 
ven and  earth,  the  sea,  and  all  that  in  them 
is,  and  rested  the  seventh  day :  wherefore  the 
Lord  blessed  the  sabbath-day,  and  hallowed  it. — 
Honour  thy  father  and  thy  mother:  that  thy 
days  may  be  long-  upon  the  land  which  the  Lord 
thy  God  giveth  thee. — Thou  shalt  not  kill. — 
Thou  shalt  not  commit  adultery. — Thou  shalt 
not  steal. — Thou  shalt  not  bear  false  witness 
against  thy  neighbour. — Thou  shalt  not  covet 
thy  neighbour's  house,  thou  shalt  not  covet  thy 
neighbour's  wife,  nor  his  man-servant,  nor  his 
maid-servant,  nor  his  ox,  nor  his  ass,  nor  any 
thing  that  is  thy  neighbour's/'1  Of  this  law  a 
brief  summary  given  by  the  Lord  Jesus, 
is,  "  Thou  shalt  love  the  Lord  thy  God,  with  all 
thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
mind.  This  is  the  first"  and  great  command- 
ment. And  the  second  is  like  unto  it,  Thou 
shalt  love  thy  neighbour  as  thyself."2  It  reaches 
the  thoughts  and  desires  of  the  heart.  Thus 
the  Lord  Jesus  explains  it  in  reference  to  one 
precept,  and  doubtless  the  spirit  of  his  explana- 
tion is  applicable  to  all.3  "  Ye  have  heard  that  it 
was  said  by  them  of  old  time,  Thou  shalt  not 
commit  adultery  :  but  I  say  unto  you,  that 
whosoever  looketh  on  a  woman  to  lust  after  her, 
hath  committed  adultery  with  her  already  in  his 
heart."  The  tenth  commandment  applies  prin- 
cipally to  the  desires  of  the  heart.  This  law 
reaches  to  the  words  of  the  lips,  the  Lord  Jesus 
says,  "I  say  unto  you,  That  every  idle  word  that 
men  shall  speak,  they  shall  give  account  thereof 

flj  Exodus,  xx.  3— 17.    (-2)  Matt.  xxii.  37—  39.    (3)  Ms»t.  v.  2d— 27. 


18  MEN  VIOLATORS  OF  THE  LAW. 

in  the  day  of  judgment.  For  by  thy  words 
thou  shalt  be  justified,  and  by  thy  words  thou 
shalt  be  condemned."1  "Ye  have*  heard  that  it 
was  said  by  them  of  old  time,  Thou  shalt  not 
kill;  and  whosoever  shall  kill  shall  be  in  danger 
of  the  judgment :  but  I  say  unto  you,  that 
whosoever  is  angry  with  his  brother  without  a 
cause,  shall  be  in  danger  of  the  judgment ;  and 
whosoever  shall  say  to  his  brother,  Raea,  shall 
be  in  dancer  of  the  council:  but  whosoever 
shall  say,  Thou  fool,  shall  be  in  danger  of  hell- 
fire."2  It  requires  sinless  obedience  ;  and  obedi- 
ence continued,  and  perfect  without  a  flaw. 
"Whosoever  shall  keep  the  whole  law.  and  yet 
offend  in  one  point  he  is  guilty  of  all."3  "As 
many  as  are  of  the  works  of  the  law  are  under 
the  curse  :  for  it  is  written,  Cursed  is  every  one 
that  continued]  not  in  all  things  which  are 
written  in  the  book  of  the  law  to  do  them."1 
Survey  then  and  often  survey  its  extent,  for  the 
commandment  is  exceeding  broad.  It  requires 
love  to  God,  the  most  fervent,  entire,  and  unin- 
terrupted. It  requires  love  to  man,  as  perfect 
and  continued.  It  requires  perfect  conformity 
to  its  directions  at  all  times,  in  the  actions  of  the 
life,  the  thoughts,  and  desires  of  the  heart,  and 
the  words  of  the  lips;  and  its  language  is, 
"  Do  this  and  live ;  but  for  less  than  this  you 
die." 

Weighed  in  these  balances,  are  you  not  found 
wanting?  Have  you  come  up  to  the  require 
ments  of  God's  holy  law  ?  and  loved  him  with 
all  your  heart,  and  mind,  and  soul,  and  strength  ? 

(i)  Matt.  xii.  36—37.        (2)  Matt.  ▼.  21—22.        (3)  Jamet,  ii.  10. 
a  (4)  Galatians,  iii.  10. 


ANECDOTE  OF  A  NEGRO.  19 

and  loved  the  adorable  Saviour  with  supreme 
affection  ?  and  loved  your  neighbour  as  yourself? 
You  dare  not  declare  you  have.  Then  you 
are  found  wanting.  Have  you  improved  as  you 
might  have  done  talents  and  time,  sabbaths  and 
mercies?  Ah  no  !  then  you  are  found  wanting. 
Have  you  obeyed,  in  full  perfection,  through 
every  moment  of  life,  the  other  precepts  of  the 
divine  law  ?  Ah  no  !  then  you  are  verily  guilty 
before  God.  A  poor  negro  thus  described  what 
passed  in  his  own  mind,  when  hearing  a  mis- 
sionary preach  the  gospel  at  Regent's  Town,  in 
Western  Africa:  "Yesterday  morning  when 
you  preach,  you  talk  about  the  ten  command- 
ments. You  begin  at  the  first,  and  me  say  to 
myself,  « Me  guilty  !' — the  second,  ■  Me  guilty  I' 
—the  third,  'Me  guilty!'— the  fourth,  'Me 
guilty !'— the  fifth,  'Me  guilty!'  Then  you  say 
the  sixth,  *  Thou  shaft  not  kill ;'  me  say,  '  Ah  !  me 
no  guilty !  me  never  kill  some  person.'  You 
say,  'I  suppose  plenty  people  live  here,  who 
cay— Me  no  guilty  of  that !'  Me  say  again  in 
xny  heart,  '  Ah !  me  no  guilty.'  Then  you  say, 
rDid  you  never  hate  any  person  ?  did  you  never 
'wish  that  such  a  person,  such  a  man,  or  such 
a  woman,  was  dead  ?' — Massa,  you  talk  plenty 
about  that;  and  what  I  feel  that  time  1  can't 
tell  you.  I  talk  in  my  heart,  and  say,  'Me  the 
same  person !'  My  heart  begin  to  beat — me 
want  to  cry — my  heart  heave  so  much  me  don't 
know  what  to  do.  Massa,  me  think  me  kill  ten 
people  before  breakfast !  1  never  think  I  so  bad. 
Afterward  you  talk  about  the  Lord  Jesus,  how 
he  take  all  our  sin.  I  think  I  stand  the  same 
like  a  person  that  have  a  big  stone  upon  him 


20         APPEAL  TO  THE  READER  ON  HIS  GUILT 

head,  and  can't  walk —  want  to  fall  down.  O 
Massa,  I  have  trouble  too  much — I  no  sleep  all 
night.  (Wept  much.)  I  hope  the  Lord  Jesus 
Christ  will  take  my  sins  from  me!  Suppose 
he  no  save  me,  I  shall  go  to  hell  for  ever." 

3.  Like  the  awakened  negro,  unless  you  are 
miserably  deluded,  you  must  stand  as  condemn- 
ed before  God,  and  say,  "  I  am  guilty  of  all  the 
charges  Thou  canst  bring  against  me."  Think  of 
the  graces  you  ought  to  possess;  as,  gratitude, 
faith,  hope,  love,  humility,  patience,  resignation. 
Have  you  possessed  them  as  they  should  be 
possessed  ?  Ah,  no !  Here  again  you  are  found 
wanting.  Think  of  the  homage  you  should  have 
paid  to  God ;  devout,  frequent,  persevering. 
But  has  not  prayer  been  often  restrained  and 
neglected  ?  or  at  other  times,  mere  formality  ? 
Here  too  you  are  found  wanting.  Think  of  re- 
solutions broken  ;  of  convictions  stifled  ;  of  pious 
desires  quenched  ;  of  solemn  impressions  worn 
off;  and  in  all  this  you  are  found  wanting.  Add 
to  all  this,  the  depravity  of  your  heart;  the  sin 
fulness  of  your  nature ;  and  how  can  you  stand  ! 
Tried  by  a  heart-searching  God,  and  by  the 
standard  of  a  righteous  law,  there  is  not  one 
point  in  which  you  would  not  be  found  wanting. 

4.  Ah,  reader,  deceive  not  yourself  on  this 
momentous  subject !  Though  you  may  nevei 
have  been  profligate,  you  have  had  many  sins. 
For  through  how  many  days  and  hours  have 
you  been  a  sinner !  Had  you  had  but  one  sin 
a  day,  the  load  would  be  awful.  But  instead  of 
one  a  day,  if  you  know  yourself,  you  will  be 
sensible  you  have  had  many.  Look  back  on 
life,  while  you  have  been  living  careless  of  God 


AND  THE  SINFULNESS  OF  HIS  HEART.  21 

and  what  has  it  been,  but  one  scene  of  sin  ? 
Look  into  your  heart;  how  many  evil  passions 
have  harboured  there  !  how  many  corrupt  dispo- 
sitions and  desires  been  cherished  !  What 
thoughts  of  vanity,  pride,  resentment,  love  of  the 
world,  and  alienation  from  a  holy  God  have 
been  allowed  to  take  up  their  abode  there  !  What 
has  your  heart  been  ?  What,  but  the  dwelling 
of  iniquity,  or  a  world  of  iniquity  !  changing,  in 
some  respects,  like  the  unstable  waves  of  the 
ocean,  yet  always  sinful ;  and,  according  to  cir- 
cumstances, a  trifling  heart,  or  an  envious  heart, 
or  a  careless  heart,  or  a  resentful  heart,  or  an 
ungrateful  heart,  or  a  murmuring  heart,  or  a 
disobedient  heart,  or  a  worldly  pleasure  loving 
heart;  or  at  the  same  moment  all  these  together. 
The  word  of  God  describes  the  heart  as  "  deceitful 
above  all  things,  and  desperately  wicked/'1  One 
way  in  which  this  wickedness  is  shown  is,  in 
contradicting  the  testimony  of  God.  He  says, 
all  are  by  nature  under  condemnation  ;  the  sin- 
ner, on  the  contrary,  thinks  himself  too  good  to 
merit  hell.  God  says,  man  has  a  bad  heart ;  the 
sinner  thinks  he  has  a  good  one.  God  declares, 
that  sin  is  as  destructive  as  the  poison  of  asps,  and 
as  odious  as  the  offensive  fumes  of  an  opened 
sepulchre;  yet  the  sinner  thinks  sin  pleasant, 
and  true  piety  dismal.  God  bids  the  sinner  re- 
pent to-day;  the  heart  deceives  him  with  the 
hope  of  repenting  hereafter.  God  says  to  man, 
Turn  or  die;  the  sinner  flatters  himself,  that  he 
may  live  careless  and  be  saved  at  last. 

5.  But  take  another  view.   Look  back  on  life  : 
you  sinned  in  childhood;  you  have  sinned  in 

(1)  Jer.  xvii.  10. 
R.  &  Etcr.  Life.  3 


22  THE  SINS  OF  MEN  NUMBERLESS, 

youth;  and,  if  riper  years  have  rolled  over  your 
head,  have  been  a  sinner  through  those  years. 
You  have  sinned  in  thought,  you  have  sinned 
in  words  ;  "  for  by  thy  words  thou  shait  be  jus- 
titled,  and  by  thy  words  thou  shalt  be  condemn- 
ed."1 "  The  tongue  is  a  fire,  a  world  of  iniquity  : 
so  is  the  tongue  among  our  members,  that  it  de . 
filefh  the  whole  body,  and  setteth  on  fire  the 
course  of  nature;  and  it  is  set  on  fire  of  hell."* 
You  have  sinned  in  actions.  You  have  sinned 
by  leaving  duties  undone;  and  you  have  sinned 
by  doing  what  God  forbade.  You  have  sinned 
against  your  fellow-creatures,  when  not  doing  to 
others  as  you  would  that  they  should  do  to 
you  ;3  when  not  loving  your  neighbour  as  your- 
self. You  have  sinned  against  your  own  soul, 
in  slighting  its  eternal  welfare ;  in  loving  this 
world  and  trifling  with  a  better.  You  have 
sinned  in  all  these  things ;  and,  as  far  as  guilt  is 
concerned,  have,  above  all,  sinned  against  God. 
You  have  sinned  against  the  Father,  by  abusing 
his  mercies,  his  time ;  by  slighting  his  word  ; 
by  breaking  his  laws  ;  by  profaning  his  sabbaths. 
How  many  have  you  wasted  or  misimproved ! 
You  have  sinned  against  him  by  slighting  inter- 
course with  him.  How  many  prayerless  morn- 
ings, and  prayerless  evenings,  and  prayerless 
days  have  you  known  !  Yon  have  sinned  against 
the  Son,  by  slighting  his  dying  love,  and  by 
treating  with  wicked  neglect  his  claims  upon 
your  service  and  your  heart.  You  have  sinned 
against  the  Holy  Spirit,5  by   resisting  the   ini- 

(!)  Mntt.xii.37.    (2)  Jas.  iii.16.    (3)  Mutt,  vii.12.    (4) Matt x*ii. 39. 

(5)  Of  course  by  this  expression  is  not  meant  that  peculiar  sin  agaiunt 
the  Holy  Ghost,wbich  is  never  forgiven;  and  with  which  it  is  to  be  hope** 

w  persons  are  now  chargeable,  except  the  most  hardened  mlidels. 


VARIED,  AND  GREAT.  23 

pressions  he  produced  in  your  mind  ;  by  griev. 
ing  and  quenching  the  Holy  Ghost.  Take  such 
a  view,  and  are  your  sins  but  as  few  as  your 
days  ?  Rather  are  they  not  as  numberless  as 
your  minutes?  In  one  view  only,  passing 
others  by,  they  literally  are  as  many  as  your 
waking  minutes.  God's  first  and  greatest  com- 
mand is,  "  Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all  thy  soul,  and 
with  all  thy' strength,  and  with  all  thy  mind."1 

While  you  have  been  living  without  God. 
every  minute  of  life  this  precept  has  been  bro- 
ken. Thus  every  minute  of  life  has  wit- 
nessed a  fresh  violation  of  a  just  and  holy,  a 
righteous  and  reasonable  law,  which  ought  every 
moment  to  have  been  obeyed,  but  which  has 
been  every  moment  broken.  Thus  every  minute 
of  your  waking  existence,  has  in  fact  been  a  sea- 
son of  sin. 

6.  Sin  is  not  a  trifling  evil ;  nor  are  the  sins 
of  men  light.  One  sin  undid  the  world,  when 
our  first  parents  transgressed  in  their  pleasant 
Paradise:  that  one  transgression  caused  death 
and  all  our  woe  :  "  By  one  man  sin  entered  into 
the  world,  and  death  by  sin."2 

When  the  Lord  Jesus  in  figurative  language 
describes  the  evil  of  sin,  he  compares  it  to  an 
immense  debt,  a  debt  that  hardly  the  wealth  of 
empires  would  be  sufficient  to  discharge,  and 
that  no  humble  individual  ever  could  pay.  He 
compares  it  to  ten  thousand  talents:3  to  a  sum 
of  money  equal  in  wight,  if  in  gold,  to  nearly 
forty  thousand  pounds,  and  in  value  to  almost 

(1)  Luke,  jc.  11.  (2)  Rom.  v.  12.    '  (3)  Matt,  xrin   24,  Stc. 


24  A  SINFUL  STATE,  A  STATE 

two  millions.  He  teaches  us,  that  this  debt  has 
been  contracted  by  every  human  being ;  for  the 
lessons  of  forgiveness  which  he  meant  for  all, 
are  plainly  grounded  on  ti;e  fact,  that  all  are 
such  debtors.  You  then,  reader,  are  such  a 
debtor.  Your  numberless  sins  have  in  them  an 
unutterable  and  fatal  malignity,  sufficient  to 
undo  your  soul  for  ever. 

7.  The  scriptures  describe  mankind  not  only 
as  in  a  state  of  guilt,  but  also  of  condemnation 
and  ruin.  "Now  we  know  that  what  things  so- 
ver  the  law  saith,  it  saith  to  them  who  are  under 
the  law  :  that  every  mouth  may  be  stopped,  and 
all  the  world  may  become  guilty  before  God. 
For  all  have  sinned,  and  come  short  of  the  glory 
of  God.1  For  as  many  as  have  sinned  without 
law,  shall  also  perish  without  law  ;  and  as  many 
as  have  sinned  in  the  law,  shall  be  judged  by  the 
law.2  The  wages  of  sin  is  death  ;  but  the  gift  of 
God  is  eternal  life  through  Jesus  Christ  our 
Lord.8  As  many  as  are  of  the  works  of  the  law, 
are  under  the  curse  :  for  it  is  written,  Cursed  is 
every  one  that  continueth  not  in  all  things  which 
are  written  in  the  book  of  the  law  to  do  them.4 
And  you  hath  he  quickened,  who  were  dead  in 
trespasses  and  sins  ;  wherein  in  time  past  ye 
walked  according  to  the  course  of  this  World, 
according  to  the  prince  of  the  power  of  the  air, 
the  spirit  that  now  worketh  in  the  children  of 
disobedience  :  among  whom  also  we  all  had  our 
conversation  in  times  past  in  the  lusts  of  our 
flesh,  fulfilling  the  desires  of  the  flesh  and  of  the 


(l)Rom.  iii  19.23.  (2)  Rom.ii.J2.    (3)  Rom.  vi.23.    (4)  Gal.  iii.  10. 


OF  CONDEMNATION.  25 

mind  ;  and  were  by  nature  the  children  of  wrath, 
even  as  others."1 

It  is  an  important  inquiry,  what  is  the  curse 
of  the  holy  law  which  men  have  violated,  and 
under  whose  doom  they  have  fallen  ?  Is  it 
temporal  evil  and  natural  death?  or  is  it  the 
everlasting  ruin  of  the  soul,  the  being  cast  soul 
and  body  into  hell  ?  It  may  include  the  former ; 
but  that  the  former  is  not  principally  intended 
is  evident,  because  Christ  is  said  to  have  w  re- 
deemed us  from  the  curse  of  the  law,  being 
made  a  curse  for  us  ;"2  but  Christ  has  not  re- 
deemed the  heirs  of  grace  from  temporal  evils 
and  natural  death.  Like  others  they  are  afflict- 
ed, and  like  others  die.  This  then  is  not  the 
curse  under  which  man  has  fallen ;  but  Christ 
is  said  to  have  saved  his  followers  from  the 
wrath  to  come  ;3  to  have  made  peace  by  the  blood 
of  his  cross;4  to  have  reconciled  them  to  God  ;5 
and  to  have  obtained  redemption  and  forgive- 
ness for  them.6  This  curse  therefore  is  the  wrath 
of  God.  It  is  everlasting  banishment  from  him. 
It  is  the  direful  punishment  of  sin.  It  is  the 
damnation  of  hell.  This  is  called  the  second 
death  ;7  and  death,  as  opposed  to  endless  life.* 
Every  thing  short  of  sinless  obedience  from  the 
cradle  to  the  grave,  would  leave  man  under  the 
curse  of  God's  holy  and  violated  law.  Its  curse 
is  awful,  though  by  millions  little  feared ;  the 
soul  that  lies  under  its  weight  is  separated  from 
God  ;  is  exposed  to  his  wrath  ;  and  must  encoun- 
ter his  frown.  Its  hopes  are  deception  ;  and  its 
end,  if  it  continue  what  it  is,  will  be  despair.    It 

'1)  Eph.  ii  1—3.    (2)  Gal.  iii.  13.     (3)  1  Thess.  i.  10.      (4)  Col.  i  20. 
[o]  Rem.  v.  10.  03)  Heb.  ix.  12.  Eph.  i.  7.  (7)  Rev.  xxi.  3. 

(8)  Rom.  vi.  23. 
3* 


26  WHO  ARE  THE  WICKED  ? 

is  ready  for  hell.  This  danger  is  not  fanciful, 
but  real  now.  Death  will  seal  the  condemna- 
tion ;  judgment  will  ratify  the  sentence;  and 
eternity  will  witness  its  execution. 

8.  Ask  the  question  now,  who  are  the  wicked 
and  undone  ?  and  it  may  be  answered,  "  The 
unrighteous  shall  not  inherit  the  kingdom  of 
God.  Be  not  deceived:  neither  fornicators, 
nor  idolaters,  nor  adulterers,  nor  effeminate,  nor 
abusers  of  themselves  with  mankind,  nor  thieves, 
nor  covetous,  nor  drunkards,  nor  reviJers,  nor 
extortioners,  shall  inherit  the  kingdom  of  God."r- 
"The  works  of  the  flesh  are  manifest,  which  are 
these :  adultery,  fornication,  uncieanness,  la- 
sciviousness,  idolatry,  witchcraft,  hatred,  vari- 
ance, emulations,  wrath,  strife,  seditions,  heresies, 
envyings,  murders,  drunkenness,  revellings,  and 
such  like  :  of  the  which  I  tell  you  before,  as  I  have 
also  told  you  in  time  past,  that  they  which  do  such 
things  shall  not  inherit  the  kingdom  of  God."* 

But  repeat  the  question,  who  are  the  wicked  ? 
Are  they  those  only  that  have  been  mentioned  ? 
Ah  no,  not  less  wicked  than  many  of  them  is  the 
moralist,  who,  however  respectable  in  the  do- 
mestic circle,  or  in  the  neighbourhood,  has  a 
heart  estranged  from  God.  The  prodigal  was 
wicked,5  when  a  wanderer  from  his  father,  what- 
ever his  gay  companions  might  say  of  his  friend- 
ship or  good-nature.  The  young  ruler  was 
wicked,  when  he  preferred  his  wealth  to  the  Sa- 
viour and  his  service,4  notwithstanding  the 
moral  excellences  that  adorned,  to  a  certain 
extent,  his  character.     So,  though  no  stains  ol 

(1)  Cor.  vi.  9, 10.  (2)  Gal.  v.  19—21.  (3)  Luke,  xv.  11,  &c 

(4)  Mark,  x.  22. 


WICKEDNESS  Or  NEGLECTING  GOO.  27 

open  immorality  should  have  blackened  yours, 
while  a  neglector  of  the  gospel,  you  have  been 
wicked  ;  and  if  to  that  neglect  has  been  added 
the  open  crimes  of  the  lewd,  the  drunkard,  or 
the  profane,  there  has  been  so  much  additional 
wickedness. 

9.  If  you  have  lived  careless  of  religion  you 
have  been  wicked ;  for  what  a  good,  and  gra- 
cious, and  majestic  God  you  have  slighted  ! 
Against  what  infinite  excellence  you  have  rebel- 
led !  and  on  what  infinite  goodness  cast  the 
contempt  of  giddy  indifference  and  base  ingrati- 
tude! You  have  been  wicked;  for  what  a  Sa- 
viour you  have  neglected !  what  love  you  have 
treated  with  unconcern !  love  that  fills  even 
heaven  with  wonder;  into  which  angels  desire 
to  look  ;  and  which  will  fill  eternity  with  praise! 
Yet  all  this  love  has  had  no  charms  for  you ; 
and  has  by  you  been  neglected  through  many 
long  rebellious  years.  You  have  been  wicked  ; 
for  what  a  gracious  Spirit  you  have  resisted  ! 
the  influences  of  that  Spirit,  who  has  trained 
millions  for  immortality !  yet  that  Spirit  you 
have  grieved  by  wicked  neglect !  What  impor- 
tant convictions  you  have  stifled  !  What  impor- 
tant mercies  abused  !  What  precious  sabbaths 
wasted  !  What  gracious  invitations  slighted  ! 
What  calls,  what  promises,  what  warnings  dis- 
regarded! What  heavenly  preparatives  for 
immortal  life,  treated  with  an  unconcern  as  cruel 
to  your  own  soul,  as  it  has  been  ungrateful  to 
God !  Had  Sodom,  enjoyed  your  mercies, 
Sodom  might  have  repented  and  been  saved. 
And  for  what  has  all  this  been  done  !  What 
hateful  things,  or  what  trifles  at  the  best,  have 


28  SATAN  RULES  THE  IRRELIGIOUS. 

you  preferred  to  the  love,  and  service,  and  fa- 
vour of  your  Creator !  What  a  complication, 
what  a  continuity  of  mercies  have  you  in  fact 
baffled!  You  may  say  with  the  dying1  profli- 
gate, "  I  have  been  too  strong  for  Omnipotence, 
I  have  plucked  down  ruin.  What  has  God  not 
done  to  save  and  bless  me  !"  and  yet  I  have 
slighted  all !  And  have  you  not  been  wicked  ? 
Your  delay  has  been  wicked  delay ;  and  your 
days  of  unconcern  wicked  days. 

While  thus  living  without  God  in  the  world, 
little  as  you  have  suspected  it,  and  much  as  you 
may7  disbelieve  the  assertion,  you  have  really 
been  living  in  a  state  of  subjection  to  Satan.  He 
prompts  the  profligate  and  guides  the  trifler. 
He  is  described  as  the  god  of  this  world,  who 
works  in  the  children  of  disobedience.1  Notice 
the  expression,  the  children  of  disobedience. 
All  who  disobey  the  glorious  gospel,  whether  by 
open  hostility,  or  by  trifling  with  its  claims  upon 
the  heart.  And  so  vast  is  the  number,  that  when 
an  apostle  said  of  the  little  flock  of  Christ,  "  We 
are  of  God,"  he  added,  "and  the  whole  world  lieth 
in  wickedness,"*  or  lieth  under  the  power  of  the 
wicked  one.  Could  you  hear  the  infernal  spirit 
say,  "I  rule  thy  heart;  thou  art  a  child  of  mine. 
Like  me  thou  rebellest  against  our  common 
Creator.  I  am  preparing  for  thy  reception,  and 
expecting  thy  coming ;  and  soon  thou  wilt  be 
like  me  in  this  abyss  of  woe.'*  Could  you  hear 
all  this,  how  would  you  be  alarmed  !  yet  all  this 
might  in  effect  be  said. 

10.  The  aggravations  of  sin  are  numberless. 
The  God  you  have  sinned  against  is  the  Author 

(1)  2  Cor.  iv.  4.  Eph.  if.  2.  (2)  1  John,  v.  11 


AGGRAVATIONS  OF  SIN.  29 

of  your  existence  ;  the.  Giver  of  your  blessings ; 
the  Source  of  all  your  mercies ;  the  eternal  God, 
who  has  pitied  vour  soul,  and  who  claims  and 
deserves  your  utmost  gratitude,  and  most  fervent 
love  You  are  in  his  sight  an  insect,  a  worm,  a 
nothing;  just  started  into  life,  yet  scarcely  had 
vou  begun  to  live,  before  you  began  to  sin.  U 
patient  mercy,  that  bears  with  such  ingratitude! 
O  miserable  man,  that  begins  to  sin  so  soon  . 

11.  Not  only  have  you  the  guilt  of  all  your 
transgressions,  but  the  guilt  of  alienation  and 
estrangement   from    God,  and  even  of  enmity 
ao-ainsl  him.     Man's  misery  began  in  leaving 
God  ;  and  this  departure  is  complete  in  heart 
and" in  life,  and  has  proceeded  till  man  is  aliena- 
ted from  God,  and  an  enemy  to  him  in  his  mind 
by  wicked  works.1     In  wandering    from   God, 
vou  broke  off  connexion  with  him.     You  were 
formed  to  love  him,  but  you  have  not  loved  him. 
God  created  a  world,  that  that  world  might  love 
and  serve  him  ;    but  that  world  has   become 
through  sin,  a  world  of  enemies  and  rebels,  and 
you  have  been  one  of  them.     Could  you  create  a 
single  being,  would  you  not  claim  that  being's 
service,  gratitude,  and  love  ?  and  pronounce  it 
vile  and  wicked   ingratitude  and   rebellion     if 
these  were  denied  you?  and  still  worse  if  that 
being  set  himself  in  open  opposition  to  your 
pleasure  and  authority  ?     Yet  all  this  you  have 
done  to  God.     Did  you  ever  do  one  action  out  of 
simple  love  to  God?    perhaps  you  say,  "I  ani 
charitable  and  honest."     What  of  this,  while  you 
are  a  rebel  against  God  !  You  thought,  perhaps, 
to  secure  heaven,  and  thus,  as  it  were,  to  buy 

(1)  Col.  i.  21. 


30         EVIDENCES  OF  ALIENATION  FROM  GOD. 

blessedness  by  your  charity  ;  but  do  you  buy  an 
article  out  of  love  to  the  seller,  or  to  suit  your 
own  convenience  ? 

12.  This  dreadful  and  ruinous  estrangement 
from  God,  is  evidenced  in  many  ways,  to  some  ol 
which  allusion  has  been  already  made.  .The 
mind  capable  of  knowing  him,  seeks  not  ac- 
quaintance with  him.  God  is  not  in  all  its 
thoughts.  Sinners  think  not  of  him,  but  choose 
any  subject  to  occupy  their  thoughts,  sooner 
than  God.  This  marks  the  alienation  of  the. 
heart  from  him.  What  we  love,  we  love  to 
think  of.  What  we  hate  or  disregard,  we  banish 
from  our  thoughts.  When  his  name  is  profaned, 
his  sabbaths  broken,  his  book  slighted,  it  rriarks 
the  alienation  of  the  heart.  These  are  but 
streams  from  that  fountain  of  wickedness.  We 
are  anxious  for  the  favour  of  those  we  love,  but 
when  there  is  no  love  in  the  heart,  we  care  little 
for  the  smile  or  frown  of  one  we  neither  love  nor 
dread.  When  there  is  little  concern  for  God's 
favour;  no  anxious  inquiry  after  it;  when  his 
love  is  not  prized,  nor  his  anger  dreaded,  so 
dreaded  as  to  cause  the  soul,  at  all  events,  to  flee 
from  it ;  there  too  is  alienation  from  God.  This 
indifference  is  but  another  stream  from  the 
fountain  of  inward  wickedness.  When  his 
notice  is  not  considered,  nor  his  kingdom 
sought ;  when  his  beloved  Son  is  not  welcomed 
as  the  treasure  of  the  soul;  when  some  of  his 
laws  are  broken  without  compunction,  and 
others  left  undone  without  concern ;  these  are  but 
so  many  indications  of  a  heart  at  enmity  with 
God.  When  trifles  are  preferred  to  his  favour, 
and  communion  with  him  is  disregarded  ;   this 


MEN  MUST  MEET  GOD  HEREAFTER.  31 

niaiks  enmity  to  him.  We  seek  no  intimacy 
with  those  we  hate.  When  it  is  plain  that  the 
soul  can  love  and  hate,  hope  and  desire,  fear 
and  prize,  yet  that  it  loves  not  God  nor  what  he 
loves,  hates  not  what  he  hates,  desires  not  his 
favour,  fears  not  his  displeasure,  prizes  not 
his  salvation;  how  blind  is  the  sinner,  that 
cannot  perceive  in  his  own  heart,  the  fatal  evi- 
dences that  he  is  an  enemy  of  God  ! 

13.  While  such,  reader,  has  been  your  state, 
you  have  been  a  mere  cumberer  of  the  ground  ; 
and  have  lived  in  vain,  or,  in  reality,  worse  than 
in  vain.  Past  years  have  brought  you  no  real 
good  ;  and  you  have  brought  to  your  Creator  and 
Redeemer,  no  revenue  of  praise.  No  Saviour 
has  been  gained  by  you  a  sinner;  no  pardon 
for  your  transgressions  obtained ;  no  title  to 
eternal  life  acquired.  Living  worse  than  in 
vain,  you  have  heaped  up  wrath  against  the 
day  of  wrath;  and  treasured  up  for  yourself 
indignation,  tribulation,  and  anguish.1 

14.  Guilty  as  you  are,  you  must  nevertheless 
meet  your  God.  How  solemn  will  be  that  im- 
portant, and  not  distant  interview,  when  you,  a 
rebellious  child  of  man,  shall  stand  before  the 
awful  Judge  of  earth  and  heaven  !  How  will 
you  meet  him  !  Contrast  his  purity  and  vour 
corruption  ;  his  holiness  and  your  sinfulness ; 
his  love  and  your  ingratitude ;  and  how  will  you 
meet  him !  Consider  his  mercies  and  your 
abuse  of  them  ;  his  commands  and  yourdis- 
obedience;  his  justice  and  your  rebellion;  and 
how  will  you  meet  him !  If  you  continue  as 
^ou  are,  how  will  you  go  before  him  !     What 

(1)  Rom.  ii.  5,  &c. 


32  SERIOUS  EXPOSTULATION. 

can  you  expect  but  the  sentence — Depart?  Had 
you  the  righteousness  of  all  the  saints,  would  it 
blot  out  the  guilt  of  fifteen  or  twenty,  or  more 
years  of  alienation  and  rebellion  ?  Had  you 
the  wealth  of  worlds,  would  it  pay  your  enor- 
mous and  ever-growing  debt?  What  can  you 
do?  You  cannot  undo  the  past.  Will  years 
of  sorrow  wash  away  transgression  ?  Will 
floods  of  tears  ?  Ah  no  !  be  not  so  deluded  ! 
Would  future  obedience  cancel  past  transgres- 
sions ?  If  perfect  it  would  only  be  what  every 
future  moment  claimed,  and  would  pay  nothing 
of  the  past !  But  will  it  be  perfect  ?  If  you  be- 
come a  child  of  God,  will  not  defect  still  mingle 
with  all  you  do  and  are  ?  Do  what  you  can, 
unless  brought  to  Christ,  the  debt  remains. 
Every  sinful  thought,  and  word,  and  action ; 
every  sin  of  every  kind ;  all  you  remember,  and 
the  many  more  that  you  have  forgotten,  but  that 
God  remembers ;  all  these,  unless  you  become 
interested  in  the  Saviour,  will  be  brought  into 
judgment  against  you.  Can  you  flee  where  God 
is  not  at  hand?  Ascend  into  heaven;  hide  be- 
neath the  mountains,  or  in  the  depths  of  the 
ocean's  bed  ;  and  he  would  find  you  there.  Can 
you  cloak  your  transgressions  or  conceal  them  ? 
Ah  no !  they  all  glare  before  the  Searcher  of 
Hearts,  in.  all  their  fearful  malignity.  For  let  it 
be  deeply  impressed  upon  your  heart  and  con- 
science, that  as  you  are  a  guilty  creature,  so  you 
are  a  condemned  creature,  while  you  have  no 
saving  knowledge  of  the  Lord,  and  thus  are  in 
fact  a  stranger  to  heartfelt  piety. 

15.  O  reader,  this  is  your  condition,  while  you 
are  not  united  to  Christ  by  a  living  faith  !     13 ut 


VARIOUS  DELUSIONS  NOTICED.  33 

perhaps  you  cling  to  some  broken  reeds  of  falla- 
cious hope.  You  have  some  pleas  to  offer,  to 
show  that  your  clanger  is  not  so  extreme.  Bring 
them  forward,  and  try  them  by  God's  word. 

Perhaps  you  plead,  "  I  have  not  sinned  greatly 
nor  often."  Poor  self-deceiver!  Can  any  sins 
be  little  committed  by  an  ungrateful  worm 
against  an  infinitely  good  and  glorious  God? 
But  suppose  your  plea  were  correct,  and  your 
sins  few,  it  avails  you  nothing  ;  for  God  declares, 
that  his  wrath  is  revealed  against  all  ungodli- 
ness ;l  that  the  wages  of  sin  is  death  ;2  that  every 
one  is  cursed  that  continueth  not  in  all  things 
written  in  his  law  to  do  them  ;3  and  he  who 
should  keep  the  whole  law,  but  offend  in  one 
point,  is  guilty  of  all.4  Were  your  sins  small, 
in  those  awful  denunciations  the  smallest  are 
included.  But  you  plead,  "I  have  repented." 
If  you  have,  will  repentance  pay  a  creditor?  or 
gain  release  for  a  criminal  condemned  to  exile  or 
to  death  ?  Ask  a  criminal  in  such  a  situation. 
No  more  will  it  avail  in  your  case ;  and  no  more 
will  promises  not  to  offend  for  the  future,  blot 
out  the  guilt  of  the  past.  But  you  say,  "I  am 
as  good  as  my  neighbours;  better  than  many." 
Be  it  so  ;  but  if  they  are  unconverted,  they  are 
perishing  too,  for  cursed  is  every  one  that  vio- 
lates the  divine  law. 

Will  it  comfort  you  if  you  sink  under  the 
curse  of  God's  violated  law  to  the  eternal  prison, 
to  meet  some  of  your  neighbours  there  ?  But 
you  urge,  "  God  is  merciful.  He  did  not  make 
man  to  damn  him."  This  is  true:  but  God  is 
just  and  true,  as  well  as  merciful ;  and  if  man 

})  Horn.  i.  18.      (?)  Rom.  vi.  13:5.      (3)  Gal.  iii.  10.      (4)  James,  ii.  W> 
R.&Eter.Li/e.  4 


34   APPEAL  TO  THE  READER  ON  HIS  STATE. 

continue  an  impenitent  sinner,  God  will  con. 
demn  him,  though  he  did  not  make  him  for  that 
purpose.  Satan,  when  commencing  rebellion 
against  God,  might  have  said,  "  God  is  merciful. 
He  did  not  make  angels  to  punish  them."  But 
though  he  did  not,  yet  when  they  fell,  that  fir« 
was  prepared  for  the  devil  and  his  angels,  into 
which  the  impenitent  and  unpardoned  will  also 
eternally  sink. 

16.  It  is  a  solemn  question  for  you,  "What  is 
my  state  ?  Hope  or  despair  ?"  Till  you  come 
to  Christ  it  is  despair.  Not  despair  that  mercy 
is  not  ready  to  receive  you  ;  but  despair  of  being 
saved  in  your  present  condition.  "  What  is  my 
state  ?  Is  it  partial  ruin  or  utter  ruin  ?"  The 
answer  of  truth  and  love  to  you  must  be,  it  is  a 
state  of  utter  ruin.  Hence,  you  need  the  Saviour 
and  the  blessings  of  his  salvation.  While  you 
continue  in  such  a  state,  you  are  as  helpless  as 
you  are  ruined.  You  are  like  a  condemned 
criminal,  shut  up  in  a  cell,  which  he  can  never 
break,  but  whose  gloomy  door  mercy  can  open; 
and  in  your  case  mercy  waits  to  open  a  door  of 
hope.  Without  this,  however,  you  are  helpless. 
On  you  is  guilt.  Before  you  is  ruin.  Your 
own  conscience  convicts  you.  God's  law  con- 
demns you.  No  power  of  yours  can  avert  the 
doom.  Fetch  back  your  wasted  sabbaths,  if  you 
can.  Unsay  your  words;  unthink  your  thoughts; 
undo  your  deeds.  Then,  and  not  till  then, 
you  may  blot  out  your  own  guilt.  „  Then,  without 
coming  to  Christ,  you  may  cancel  your  trans- 
gressions from  the  book  of  God's  remembrance, 
but  never  till  then. 

O  sinner!  think  while  von  live  without  hearu 


THE  IMPENITENT  DESERVEDLY  RUINEE*.         35 

felt  piety,  you  are  a  condemned  creature,  and 
justly  condemned.  Was  the  Israelite  who  re- 
fused to  consecrate  the  best  part  of  his  flock  to 
God,  under  a  curse  ?  And  are  not  you  deserv- 
ing- of  a  curse,  who  have  transgressed  God's 
laws  a  thousand  times,  and  delay  or  refuse  to 
yield  him  your  heart?  While  you  will  not  love 
him,  will  not  serve  him  ;  will  not  come  to  Christ ; 
will  not  give  up  the  world  for  him  who  died  for 
man  upon  the  cross,  do  you  not  deserve  to  be 
accursed  n  and  you  are  so  doubly.  You  lie 
under  the  curse  of  the  law,  and  the  curse  of  the 
gospel ;  for  the  gospel  has  its  curse,  its  anathema. 
If  any  man  love  not  the  Lord  Jesus  Christ  let 
him  be  anathema  maranatha.1  Thus  you  have 
not  one  blessing.  Christ  said,  If  I  wash  thee 
not  thou  hast  no  part  with  me.2  No  part :  none 
whatever.  Neither  pardon  nor  peace;  neither 
divine  favour  nor  undeceiving  hope.  Not  one 
good  in  possession,  or  in  store.  All  ruin  now; 
all  darkness  and  gloom  in  prospect.  Not  one 
friend  secured,  but  exposed  to  every  evil.  While 
in  this  condition  the  Saviour  who  pitied  must 
condemn  you.  You  are  worse  than  they  who 
cried,  "Not  this  man,  but  B ar abbas ;"  for  they 
knew  not  what  they  did.  The  law  is  against 
you ;  for  you  have  broken  its  commandments, 
and  lie  under  its  curse.  The  gospel  is  against 
you  ;  for  you  slight  its  blessings,  and  neglecting 
its  Author  expose  yourself  to  its  anathema.  The 
wrath  of  God  is  upon  you  ;  and  God,  that  would 
have  compassion  on  you,  is  against  you. 

17.  Think  not  that  the  wrath  of  God  is  fury 
or  passion.     Add  not  to  your  sins  by  forming 

(1)  1  Cor.  xvi.  22.  v2)  John,  xiii.  8. 


36  NATURE  OF  DIVINE  WRATH. 

such  views  of  your  awful  Creator.  No,  it  is  not 
fury  ;  it  is  not  the  rage  of  weak  passion ;  but  it 
is  calm,  determined,  dreadful  wrath.  An  awful 
narrative  may  perhaps  illustrate  this  subject:  — 
History  relates,  that  an  accusation  was  brought 
to  an  Irish  judge,  charging  his  own  son  with 
murder.  The  afflicted  parent,  regarding  only 
the  claims  of  justice,  had  his  son  apprehended. 
The  young  man  was  tried,  convicted,  and  his 
father  sat  as  judge  when  he  was  doomed  to  die. 
His  frantic  mother  and  other  relatives  sought  to 
snatch  him  from  the  ignominious  death  to  which 
he  was  sentenced,  but  in  vain.  While  the  father 
mourned,  the  judge  was  inflexible  ;  and  the 
young  man  suffered  death  close  by  the  house  of 
his  agonized  parent.  He,  after  displaying  such 
invincible  regard  to  the  claims  of  the  law,  which 
forbids  a  murderer  to  live,  soon  followed  his 
w  retched  son  to  the  grave,  dying  probably  of  a 
broken  heart. 

Like  this  is  the  wrath  of  God  :  not  fury,  not 
passion;  but  a  calm  determined  regard  to  jus- 
tice and  holiness,  that  prompts  him  to  be  in 
flexible  in  punishing  the  impenitent  transgressor 
If  God  be  hut  as  firm  in  justice  and  judgment 
as  the  afflicted  parent,  what,  sinner, must  become 
of  you,  if  you  die  without  a  Saviour? 

18.  While  you  continue  unpardoned  and  im- 
penitent heaven  is  shut  against  you.  Had  you 
reached  the  pearly  gates  of  the  celestial  city,  and 
been  refused  admittance  there,  how  would  you 
feel!  but  ihey  are  shut,  and  will,  unless  you 
welcome  Christ,  be  shut  for  ever.  While  m 
such  a  state  salan  is  your  master.  Could  you 
behold  that  infernal  one,  just  ready  to  drag  you 


THE  IMPENITENT  IN  CONSTANT  DANGER.   37 

to  perdition,  how  would  you  tremble  with  horrid 
anguish  !  yet  continue  as  you  are,  and  you  must 
see  him  at  another  day.  For  hell,  w  fcile  you  are 
unforgiven,  is  your  home;  and  death  is  hasten- 
ing to  you,  to  cut  you  down  and  send  you  there. 
Many  are  already  there ;  and  you  are  liable  to 
the  same  ruin.  Every  unpardoned  soul,  every 
unconverted  soul,  is  exposed  to  all  this  danger. 
Sin  has  exposed  you  to  it.  Alienation  from 
God  has  fitted  you  for  eternal  banishment  from 
him;  and  death,  in  an  impenitent  state,  must 
seal  your  endless  doom. 

19.  Think  too  that  this  danger  is  constant 
danger.  No  moment  of  life  is  a  moment  of 
safety.  Awake,  asleep  at  home,  abroad,  you 
are  always  in  danger.  By  day,  by  night,  you 
have  no  security,  But  as  without  Christ  you 
are  sure  to  perish,  so  you  may  perish  any  mo- 
ment ;  and  perishing  once  you  are  lost  for  ever. 
O  what  a  state  is  this  to  live  in  !  yet,  reader,  you 
have  lived  in  it  all  your  careless  years !  and  if 
yet  in  your  sins  you  are  living  in  it  still.  One 
dreary  winter's  day  without  a  single  comfort; 
food,  or  clothing,  or  fire,  or  habitation,  would  be 
a  long  and  miserable  day  ;  but  what  will  eter- 
nity be  without  a  comfort  or  a  blessing  !  A 
year  spent  without  a  friend,  or  intercourse  with 
any  human  being,  would  be  a  long  and  gloomy 
year,  and  seem  like  ages  in  length  ;  but  what 
will  be  an  eternity  of  such  gloom  !  It  is  related 
that  an  offer  was  once  made  of  a  handsome  re- 
ward, if  not  a  competency  for  life,  to  any  person 
who  would  spend  seven  years  in  utter  solitude, 
during  which  no  intercourse  should  be  had  with 
any  human  being ;  but  every  needful  accommo- 
4* 


US  EVILS  OF  UNFORGIVEN  SIN. 

dation  should  be  provided.  Some  attempted  to 
earn  the  promised  reward,  but  no  one  had  forti- 
tude sufficient  to  secure  it  on  the  terms  proposed. 
To  pass  seven  years  without  seeing  the  counte- 
nance or  bearing  the  voice  of  a  friend,  was  too 
severe  a  trial  for  human  perseverance.  But 
what  will  eternity  be  without  a  blessing  or  a 
friend  !  and  every  day  you  live  without  a  Sa- 
viour, you  are  in  danger  of  sinking  into  such  an 
eternity. 

While  you  slight  the  divine  Redeemer,  you.; 
condiiion  is  like  that  of  a  condemned  malefactor, 
mortally  sick  of  the  plague.  Deatli  threatens 
him  in  a  double  form  :  both  the  plague  and  the 
gallows.  So  you  are  exposed  to  condemnation 
as  an  actual  transgressor,  and  dying  of  the  dis- 
ease of  sin,  that  would  for  ever  shut  you  from 
the  realms  of  holiness;  but  Jesus  Christ  would 
give  you  a  double  cure. 

20.  O  consider  it  then  as  a  decided  point, 
that  nothing  can  benefit  you  without  the  forgive- 
ness of  sin.  Look  at  a  perishing  sinner.  Why 
has  he  no  true  peace  ?  Because  sin  lies  on  his 
soul.  Why  lies  he  under  God's  frown  and  fear- 
ful wrath  ?  Because  his  sins  are  charged  to  his 
account.  Why  must  he  soon  be  judged,  and 
hear  the  doom,  Depart,  and  die  eternally  ?  Be- 
cause sin  is  imputed  to  him,  and  will  eternally 
load  his  guilty  and  neglected  soul.  Why  must 
he  once  fixed  there  never  hope  ?  never  have  ease, 
peace,  comfort?  Because  his  sins  will  be  for 
ever  imputed  to  him.  But  reverse  the  scene. 
"Blessed  are  they  whose  iniquities  are  forgiven, 
and  whose  sins  are  covered.    Blessed  is  the  man 


BLESSINGS  OF  PARDON.  39 

to  whom  the  Lord  will  not  impute  sin."1  Why 
has  the  Christian  peace?  Because  the  Lord 
will  not  impute  sin  unto  him.  Why  can  he  view 
God  as  his  Father  ?  Because  no  load  of  unfor- 
given  sin  separates  him  from  his  heavenly  Fa- 
ther's love.  Why  is  he  blessed  in  all  the  bless- 
edness of  a  Saviour's  favour  ?  Because  sin  is  no 
more  charged  to  his  account.  Why  does  he  not 
fear  hell  ?  Because  the  load  that  would  have 
sunk  him  there  is  gone.  Why  does  he  antici- 
pate heaven?  Why  will  he  meet  the  solemni- 
ties of  judgment  with  tranquillity  ?  Because  no 
sin  lies  unpardoned  on  his  soul.  He  has  wash- 
ed his  robes  and  made  them  white  in  the  blood 
of  the  Lamb.  He  is  prepared  to  join  in  the  ce- 
lestial song,  "Thou  art  worthy,  for  thou  wast 
slain,  and  hast  redeemed  us  to  God  by  thy  blood. 
Worthy  is  the  Lamb  that  was  slain  to  receive 
power,  and  riches,  and  wisdom,  and  strength, 
and  honour,  and  glory,  and  blessing."2 

Reader,  what  is  your  state?   O  pray  that  the 
Christian's  privileged  condition  may  be  yours  ! 


CHAPTER  III. 

RELIGION  DESCRIBED. 

1.  It  is  here  designed  to  represent  to  you  the 
nature  of  true  religion.  The  religion  here  re- 
commended to  you,  is  not  a  mere  form  or  a  pro- 
fession that  may  be  worn  through  life,  but 
which  would  leave  you  helpless  in  a  dying  hour. 
It  is  that  heartfelt  piety,  which  will  yield  you 

(1)  Rom.  iv.  7,  8.  (2)  Rev.  v.  9. 12. 


40  RELIGION  MAN'S  CHIEF  INTEREST. 

support  in  death,  and  bless  you  when  you  lie  co- 
vered with  the  ground,  and  forgotten  in  thegrave; 
which  will  pass  the  test  of  final  judgment ;  which 
the  eternal  Judge  will  acknowledge  to  be  ge- 
nuine and  divine;  and  which  will  insure  your 
welcome  to  the  realms  of  glory.  The  possession 
of  this  blessing  is  your  own  chief  interest.  "  If 
thou  be  wise  thou  shalt  be  wise  for  thyself;  but 
if  thou  scornest  thou  alone  shalt  bear  it." l  If  you 
receive  the  Saviour  you  will  be  blessed;  but  if 
you  slight  Him  others  will  receive  Him,  and 
God  will  not  want  children,  nor  the  Lord  Jesus 
disciples,  nor  heaven  inhabitants,  because  you 
may  neglect  or  refuse  the  great  salvation. 

2.  All  the  distinctions  between  intelligent 
beings  throughout  God's  vast  creation,  at  lengtn 
resolve  into  two;  one  part  are  his  obedient  chil- 
dren, the  other  wicked  and  rebellious  enemies. 
Thus  it  is  in  the  world  unseen.  In  heaven  are 
saints  and  angels,  all  the  children  of  God  ;  in  hell 
are  demons  and  the  damned,  all  his  enemies. 
There  is  no  middle  class.  On  earth  it  is  the 
same.  Here  there  are  the  converted  and  the  un- 
converted. To  which  of  these  vast  bodies  do 
you  belong?  As  there  are,  thus  viewed,  but 
two  classes  in  God's  creation ;  so  there  are  but 
two  states  for  mankind  in  the  present  world,  in 
one  or  the  other  of  which  every  child  of  man  is 
found.  One  is  the  state  of  nature,  the  other  that 
of  grace.  Each  is  a  state.  It  cannot  be  asserted 
of  any  one,  that  he  is  a  Christian  to-day,  and  no 
Christian  to-morrow ;  a  Christian  when  the 
feelings  are  warm,  and  no  Christian  when  they 
flag;    safe  when  the  passions  are  roused,  and 

(1)  Prov.  ix.  12. 


WHAT  IS  RELIGION  ?  41 

lost  when  they  are  dull:  but  every  one  is  either 
a  humble  child  of  God,  saved  in  Christ,  or  an 
unpardoned  sinner  perishing:  for  want  of  an  in- 
terest in  the  Saviour.  The  children  of  men  are 
thus  divided  into  two  immense  bodies.1  One 
part  "partakers  of  the  divine  nature,"2  the  other 
unrenewed  in  heart  and  mind.  In  these  classes 
there  is  much  variety.  Of  the  former  some  bear 
of  the  fruits  of  grace  a  hundred  fold,*  while 
others  produce  but  thirty.3  In  the  latter  many, 
though  not  pious,  are  amiable  and  moral.  Many 
tilings,  deserving  of  esteem,  may  be  common  to 
both,  though  in  that,  which  will  form  an  eternal 
distinction,  so  wide  a  difference  exists.  Thus 
the  Christian  cannot  be  a  drunkard  ;  the  mere  mo- 
ralist may  not:  the  Christian  must  be  honest, 
true,  benevolent;4  the  mere  moralist,  with  an 
unchanged  heart,  may  be  all  this. 

3.  What  then  is  religion?  It  consists  in  the 
sincere,  the  heartfelt  surrender  of  our  whole  selves 
to  the  ever  blessed  God,  as  he  is  displayed  to  us 
in  his  gospel.  The  soul  is  committed  to  the 
Lord  Jesus  Christ,  to  be  saved  through  his  death, 
his  merits,  and  his  living  care.5  The  heart  is 
devoted  to  him,  as  its  rightful  owner.6  The  will 
is  subjected  to  him;  and  the  Christian  would  have 
its  subjection  to  the  divine  will,  perfect  and  entire. 
The  mind  learns  of  him  ;  the  powers  of  the  body 
are  consecrated  to  his  service;  and  the  life  is  re- 
gulated by  his  precepts.7     To  win  Christ,  and  to 

(\)  Matt.  vii.  13, 14.  Matt,  xiii  24,  &c.  John,  i.  11-13.  1  John,  iii.  10. 
1  John,  v.  19.      (2)  2  Peter,  i.  4.     (3)  Matt.  xiii.  8. 
(4)  Though  some  may  profess  religion,  that  do  not  in  their  conduct 
manifest  its  principles,  it  is  evident,  that  such  are  mere  hypocrites 
or  dreadful  self-deceiveis. 

i.'))  2  Tim.  i.  12.  (fi)  Matt.  x.  37—39.      John,  x*i    )7 

(7)  John,  xiv.  21—24.  John,  xv.  10,  14.  Matt.  vii.  21,  22.  Aci>,  ix.  (>. 


42  THE  CORDIAL  RECEPTION  OF 

be  found  in  him,  constitutes  the  Christian's  first 
care.1  This  world  is  renounced,  and  heaven  is 
followed  after.'2  The  solemn  surrender  which, 
under  the  influence  of  divine  grace,  the  Christian 
thus  makes  of  himself  to  the  Lord  Jesus,  is  deli- 
berate, decided,  and  final.  It  is  an  "  everlasting 
covenant,  not  to  be  forgotten."5  Never  to  be 
renounced,  whatever  may  be  suffered  or  be  lost. 
He  yields  himself  to  Christ  with  a  disposition  to 
lose  any  thing,  so  that  he  may  but  win  Christ; 
and  esteems  nothing  too  dear  to  be  forsaken  on 
his  account.  The  disciples  of  this  divine  Saviour, 
are  not  Demas  who  forsook  his  people,  "  having 
loved  this  present  world;'*4  nor  Simon  Ma^us, 
who,  though  he  was  baptized,  had  a  heart  "  not 
right  in  the  sight  of  God;"5  nor  the  many  who 
were  offended  and  forsook  him  :6  but  Peter  and 
Paul,  and  hosts,  in  spirit  like  them,  who,  for  his 
sake,  "loved  not  their  lives  unto  death."7 

4.  The  Lord  Jesus,  that  faithful  and  true  wit- 
ness, describes  those  who  are  thus  brought  to  him 
as  passing  "from  death  unto  life.""  This  is  the 
most  solemn  and  momentous  transition  imagin- 
able. Could  a  soul  pass  from  hell  to  heaven; 
from  the  guilt,  and  gloom,  and  hatefulness,  and 
torments  of  the  pit  of  despair,  to  the  bright  re- 
gions of  endless  light  and  peace,  and  holiness 
and  love,  it  would  be  a  transition  beyond  ima- 
gination blessed  and  important.  It  would  call 
forth  the  eternal  thanksgivings  of  the  happy  crea- 
ture thus  delivered,  and  the  wonder  and  praises 
of  the  admiring  inhabitants  of  heaven.     Out.  little 

(1)  Philip,  iii.  7,  8.  Luke,  xiv;  33.    (2)  2  Cor.  vi.  17,  l*    Col.  iii.  1—3. 

(3)  J«r.  1.  5.      (4)  2  Tim.  iv.  10.      (6J  Acts,  viii.  21.      (G)  John,  vi.  bfi. 

(7)  Re  t.  iii.  1 1     (8)  John,  v.  -JA. 


CHRIST  ESSENTIAL  TO  RELIGION'.  43 

as  it  is  regarded,  not  much  less  important,  nor 
connected  with  less  important  results,  is  the 
transition  that  takes  place  from  death  unto  life ; 
from  condemnation,  guilt,  and  ruin,  into  pardon, 
holiness,  and  safety,  in  the  case  of  every  forgiven 
penitent.  This  transition  takes  place,  this  way 
of  life  is  entered,  when  the  penitent  cordially 
receives  the  Lord  Jesus,  as  his  Lord  and  his  All, 
for  time  and  eternity.1  Then  and  not  till  then 
does  the  soul  pass  from  death  into  life.  Without 
being  brought  to  this,  the  sinner  may  become 
acquainted  with  his  guilt;  but  these  convictions 
do  not  render  him  an  heir  of  salvation,  for  he 
may  stifle  them  all,  and  live  the  same.  He  may 
become  sensible  of  his  danger;  but  this  does  not 
take  him  from  death  into  life,  for  he  may  close 
his  eyes  against  the  danger,  or,  through  love  of 
the  world,  go  with  them  open  to  perdition 
Thus  many  act  like  the  besotted  man,  who  said, 
that  if  his  soul  and  a  quantity  of  spirits  were 
placed  upon  a  table,  he  would  sell  his  soul  to 
taste  the  intoxicating  liquor.  But  when  the 
sinner,  abhorring  his  guilt  and  feeling  his  danger, 
welcomes  the  Lord  Jesus  Christ,  then  he  passes 
from  death  to  life.  God  in  the  gospel,  as  it 
were,  says,  "  I  have  found  a  ransom,  and  laid 
help  on  one  that  is  mighty.  I  have  provided  a 
Saviour.  Wilt  thou  have  him  to  save  thee  and 
to  govern  thee  ?  Wilt  thou  take  him  from  thy 
heart  as  thy  salvation  and  thy  Lord?"  Do  you 
answer,  "Lord,  I  will.  I  desire  nothing  so  much. 
I  will;  I  do.  Come,  Lord  Jesus,  and  rule  within 
ray  breast?"  The  prodigal  was  restored  to  his 
father's    favour,   not    when    meditating  on   his 

(1)  John,  i.  13.  Luke.  xix.  9.  Acts  x\i.  31.  3L 


44  THE  CHRISTIAN  LIVES  BY  FAITH. 

jruilt,  or  thinking  of  returning,  but  when  he 
arose  and  came  to  his  Father.1  Thus  the  soul 
obtains  true  blessings  when  the  penitent  comes 
to  Christ.  Then  it  has  escaped  the  general 
wreck.  The  grace  which  led  it  to  the  Saviour, 
implants  the  seeds  of  all  piety  within  the  breast. 
The  believer  enters  on  anew  way,  and  commences 
the  course  which  terminates  in  heaven.  Have 
you  thus  been  led  to  him  ? 

5.  Various  expressions  are  used  in  the  book  of 
God  to  represent  to  us  the  nature  of  real  piety. 
The  Christian  is  emphatically  represented  as  a 
believer  on  the  Son  of  God,  and  as  such  all 
blessings  are  promised  to  him;  but  his  faith  is 
not  the  cold  assent  of  the  understanding  to  a 
truth  presented  to  its  view;  it  is  described,  as 
a  believing  "with  the  heart,"2  perceiving  and 
cordially  embracing  the  truth.  The  Christian 
so  believes  as  to  trust,  and  rest  on  Christ,  and  to 
desire  to  be  found  not  having  his  "own  righte- 
ousness" as  the  ground  of  hope,  ''but  that  which 
is  by  faith  in  Christ."5  He  so  believes  as  to  love 
and  prize  his  Lord,  whom  he  loves  though  un- 
seen, and  whom  faith  renders  precious  to  him  :4  the 
Christian's  faith  "works  by  love,"5  purifies  the 
heart,6  and  "overcomes  the  world."7  Under  the 
influence  of  this  heavenly  principle  the  believer 
lives;8  and  acts  and  walks;9  and  seeks  a  home 
above  ;10  desires  a  bf  tter  country  ;11  esteems  "  the 
reproach  of  Christ  greater  riches,"  than  worldly 
treasures;12  and  endures  as  seeing  him  who  is 
invisible.1"'     The  Christian  so  believes  as  to  follow 

(!)  Luke,  xv.  20.  (2)  Ron.  x.  10   (3)  Phil.  iii.  9.  (4)  1  Peter,  i.  8  ii.  10. 

/  Gal.  v.  6.         (6)  Acts,  xv.  9.         (7)  I  Jolin,  r.  6.  (8)  Gal.  ii  20. 

(yj  2  Cor.  v.  7.  ( 10)  2  Cor  iv.  18.  (11)  Heb.  xi.  16,  3y. 

(12)  Heb.  ii.  26.  (13)  Heb.  xi.  27. 


COMMITS  HIS  SOUL  TO  CHRIST.  46 

(he  Lord  whithersoever  he  goeth  ;l  and  so  as  to 
prefer  him  to  father  or  mother,  son  or  daughter, 
or  even  life  itself';'*  and  at  heart  he  sacrifices 
all  these  for  him.3 

6.  The  Christian  is  represented  as  committing 
his  soul  to  the  Lord  Jesus  Christ.  "  I  know 
whom  I  have  believed,  and  am  persuaded  that 
he  is  able  to  keep  that  which  I  have  committed 
unto  him,  against  that  day."4  The  solemn 
committal  of  the  deathless  soul  and  its  immortal 
interests  to  the  Saviour,  is  more  than  knowledge  ; 
more  than  outward  forms  of  piety  ;  more  than 
desires  of  its  blessings,  or  convictions  of  its  ne- 
cessity; more  than  correct  morality:  all  these 
go  with  it,  but  it  is  more  than  all.  It  is  the 
solemn  transaction,  in  which  a  helpless  sinner 
entrusts  his  all  to  the  care,  and  unfeignedly  re- 
signs himself  to  the  disposal  of  the  almighty 
Saviour.  This  becomes  his  hope,  "  for  me  the, 
Saviour  died  ;"  and  the  governing  feeling  of 
his  breast  is,  "  I  am  not  my  own,  but  his  to 
whom  I  have  been  led  to  commit  myself  and  my 
all."  No  one,  while  he  continues  to  live  in  care- 
lessness, is  led  to  this  :  carelessness  is  the  mark 
of  eternal  death.  A  very  different  spirit  ani- 
mates the  Christian  :  "None  but  Christ,  none  but 
Christ,"  was  the  language  of  the  dying  martyr; 
and  "none  but  Christ,"  is  in  effect  that  of  every 
heir  of  heaven.  "I  count  all  things  but  loss 
that  I  may  win  Christ:"  pleasure,  honour, 
wealth,  friends,  all  are  trifles  compared  with  an 
interest  in  him.  My  desire  is  not  merely  to 
hear  of  his  excellences;  or  think  of  his  love,  or 

(1)  ReT.  sir.  4.  (2)  Matt.  x.  37,  39.    Luke,  xiv.  20,  27. 

(3)  Luke,  xiT.  33.        (4)  3  Tim.  i.  12. 
R.  &,  Eter.  Life.  5 


46  THE  CHRISTIAN  COMES  TO  CHRIST. 

talk  of  his  glories,  but  to  win  Christ;  to  call  him 
mine,  while  I  am  his." 

7.  The  Christian  is  described  as  one  that 
comes  to  Christ.  Me  himself  says,  "Come 
unto  me,  all  ye  that  labour  and  are  heavy  laden, 
and  I  will  give  you  rest.  Take  my  yoke  upon 
you,  and  learn  of  me;  for  I  am  meek  and  lowly 
in  heart:  and  ye  shall  find  rest  unto  your  souls." 
"And  Jesus  said  unto  them,  I  am  the  bread  of 
life:  he  that  cometh  to  me,  shall  never  hunger; 
and  he  that  believeth  on  me,  shall  never  thirst." 
"  All  that  the  Father  giveth  me,  shall  come  to 
me;  and  him  that  cometh  to  me,  I  will  in  no- 
wise cast  out."  "  Jesus  cried,  saying,  If  any  man 
thirst,  let  him  come  unto  me,  and  drink."1 

The  promises  in  these  gracious  passages  are 
made  to  him  that  comes  to  the  Saviour;  not  to 
him  that  hears  of  coming,  or  thinks  of  coming, 
or  coldly  desires  salvation,  but  to  him  that 
comes.  Coming  to  Christ,  expresses  the  appli- 
cation of  the  soul  to  him  for  the  blessings  that 
it  wants:  and  with  this,  will  always  be  connected 
correspondent  dispositions.  An  afflicted  pauper 
applies  to  a  skilful  and  benevolent  physician  for 
help.  How  does  he  come?  As  diseased  and 
needing  help;  as  sensible  of  disease  and  de- 
siring a  cure ;  as  confiding  in  his  benefactor's 
skill  and  care,  and  willing  to  leave  himself  to 
his  disposal.  Thus  the  penitent  comes  to 
Christ  disordered  and  undone  ;  sensible  of  sin 
and  misery;  concerned  for  salvation  and  mercy ; 
trusting  the  Saviour's  power  and  grace;  and 
willing  to  be  saved  in  the  Saviour's  way.  By 
those  who  come  to  him,  the  Lord  Jesus  is  Wel- 
ti) Matt  xi.  28,  29.    John,  vi.  35.  37.    vii.  37. 


CHRIST  REIGNS  IN  HIS  HRART.  47 

corned  as  the  hope  and  trust,  the  life  and  refuge 
of  the  deathless  but  ruined  soul.  O  have  you 
thus  come  to  Christ?  Have  you  been  brought  to 
him?  What  is  the  ground  of  your  hope  ?  If 
you  think  you  are  in  the  way  to  heaven,  why  do 
you  indulge  this  expectation  ?  Perhaps  you  re- 
ply, "  The  Saviour  died  for  sinners."  True  ;  but 
the  damned  may  say  the  same.  If  you  stop 
there  you  will  soon  be  as  lost  as  they.  Can  you 
say  what  they  never  will,  "  He  died  for  sinners, 
and  I,  as  a  poor,  helpless  sinner,  have  been  led 
to  him  for  pardon  and  salvation.  I  know  in 
whom  I  have  believed  ;  I  have  come  to  him  ; 
his  death  is  my  plea,  his  righteousness  is  my 
trust,  his  grace  is  my  strength.  To  him  my 
soul  is  committed  and  myself  resigned?"  If 
you  know  nothing  of  this  you  are  still  in  the 
gall  of  bitterness,  and  in  the  bond  of  iniquity- 
The  charge  against  undcne  millions  at  last  will 
be,  "Ye  received  me  not:1  Ye  heard  of  me,  ye 
bore  my  name,  ye  listened  to  my  word ;  but  ye 
received  me  not."  No  sin  is  so  common,  and 
none  more  ruinous. 

8.  The  Christian  is  described  as  one  who  has 
Christ  in  him.  The  inspired  apostle  repre- 
sented to  some  of  his  Christian  friends,  that 
"Christ  in"  them  "was  the  hope  of  glory."2  He 
said  to  others,  "  Know  ye  not,  that  Jesus  Christ 
is  in  you,  except  ye  be  reprobates."3  Of  himself  he 
said,  "lam  crucified  with  Christ,  nevertheless 
I  live,  yet  not  I  but  Christ  liveth  in  me."4 
And  for  others  he  prayed,  "that  Christ 
might  dwell  in  their  hearts  by  faith."5   These  pas- 

{\)  John,  i.  11.  v.  43.  (2)  Col.  i.  27.  (3)  2  Cor.  xiii.  u. 

(4;  Gal.  v.  SO.  (5)  Epli.  iii.  17. 


48  CHRIST  RULES  THE  CHRISTIAN. 

sages  may  receive  an  affecting  illustration  from 
the  narratives  which  are  found  in  the  New  Tes- 
tament respecting  unhappy  persons  possessed 
by  evil  spirits.  In  that  case  the  infernal  spirit 
influenced  the  man,  directed  his  conduct  and  his 
words,  and  ruled  him  with  an  absolute  and  fatal 
sway.  When  Christ  is  described  as  in  his  peo- 
ple, it  imports  that  he  has  taken  possession  of 
them;  has  erected,  as  it  were,  his  throne  within 
the  heart;  and  rules  the  conduct  of  the  life,  and 
the  passions  of  the  soul.  If  Christ  is  in  you,  the 
hope  of  glory,  you  must  have  felt  the  changing 
influence  of  his  renewing  spirit.  Were  you 
proud ;  you  now  seek  humility.  Were  you 
passionate;  you  resist  passion  and  follow  after 
meekness.  Were  you  resentful ;  you  have  be- 
come forgiving.  Were  you  covetous;  you  have 
become  liberal.  If  Christ  is  in  you,  he  rules 
within  your  heart.  He  prompts  you  to  maintain 
an  inward  warfare,  and  to  mortify  the  sin  which 
may  easily  beset  you.  He  makes  you  conscien- 
tious in  private  as  well  as  in  public.  His 
pleasure  moves  you  ;  his  approbation  encourages 
you ;  his  promises  animate  you  ;  his  frown 
saddens  you  ;  and  his  laws  bind  you.  He  says, 
"  He  that  hath  my  commandments,  and  keepeth 
them,  he  it  is  that  loveth  me:  and  he  that  lovelh 
me  shall  be  loved  of  my  Father,  and  I  will  love 
him,  and  will  manifest  myself  to  him.  If  a 
man  love  me,  he  will  keep  my  words.  He  that 
loveth  me  not,  keepeth  not  my  sayings."1  Christ 
is  not  in  you,  if  his  commands  are  slighted. 
Profession  without  obedience  is  hypocrisy. 
You  may  have  the  name  of  Christian,  and  be 

(1)  John,  jtiv.  21.  23,21. 


THE  CHRISTIAN  IS  THE  LORD'S.  49 

unacquainted  with  all  that  has  been  described 
as  distinguishing  the  Christian  ;  but  you  cannot 
have  Christ  in  you,  and  be  a  stranger  to  such  a 
change.  Perhaps  you  object,  "  I  see  some  that 
make  a  flaming  profession  of  religion,  who 
seem  strangers  to  all  this."  Be  it  so.  You  then 
see  hypocrites  or  self-deceivers ;  for  God's  de- 
scription of  Christian  piety  will  be  found  true,  if 
all  the  world  were,  deluded. 

9.  Thus  the  Christian  is  one  who  can  say,  "  I 
am  the  Lord's  :l  his  by  solemn  surrender  ;  his 
by  devout  dedication  ;  his  for  time ;  and  his  for 
eternity."  Some  have  desires  after  religion;  he 
has  them  too,  but  they  are  much  more  than 
cold  inactive,  desires.  Some  form  resolutions ; 
he  forms  them  too,  but  in  reliance  on  strength 
superior  to  his  own.  Some  forsake  sins ;  he 
forsakes  them  too,  but  stops  not  with  forsaking 
the  transgressor's  ways.  Some  are  religious  by 
fits  and  starts.  Some  are  near  the  kingdom,  but 
never  reach  it ;  they  halt  when  almost  persuaded 
to  be  Christians.  True  piety  leads  its  possessor 
beyond  all  these.  Tt  brings  him  to  the  Saviour's 
feet.  Were  you  ever  brought  there  ?  And  there 
he  can  say,  "  My  heart  is  fixed,  O  God,  my  heart 
is  fixed ;  my  will  determined  ;  my  choice  made  ; 
my  affections  engaged.  I  see  the  vanity  of  time  ; 
I  feel  the  Saviour's  love,  the  Saviour's  worth. 
My  heart  is  fixed  for  God,  for  the  Saviour,  and 
for  heaven.  Lord,  I  am  thine.  These  hands, 
these  eyes,  these  feet  are  thine.  This  heart  is 
thine,  this  soul  is  committed  to  thy  care.  This 
body  is  not  my  own,  but  bought  with  a  price, 
and  to  be  employed  for  thee.,, 

(1)  Isaiah,  xhv.  5. 

5* 


50  RELIGION  FURTHER  ILLUSTRATED. 

A  religion  that  leads  to  this  is  much  more  than 
what  satisfies  many.  It  is  more  than  mere  nature 
ever  produced  or  ever  will.  It  has  its  origin 
from  heaven,  and  leads  its  possessor  there.  Is 
yours  such  ?  If  it  be,  to  have  the  heart  thus 
fixed  will  keep  you  steady  in  the  way  to  ever- 
lasting life.  Else  you  will  be  tossed  to  ana  fro, 
and  driven  you  know  not  whither.  But  if  you 
are  thus  the  Lord's,  this  grace  will  keep  you  stea- 
dily in  the  ways  of  God,  and  urge  you  onward 
to  heaven.  You  will  be  like  a  sailor  intent  upon 
his  home,  tossed  by  tempests,  and  driven  and 
distressed  by  opposing  winds  and  waves,  wno 
still  turns  his  vessel  for  the  port  he  seeks,  and 
never  yields  the  contest  tili  he  gains  the  expecced 
and  desired  haven. 


CHAPTER  IV. 

FURTHER  ILLUSTRATIONS  OF  THE  NATURE  OF 
RELIGION. 

1.  Were  a  mathematician  pursuing  some  im- 
portant calculation,  on  tne  correctness  of  which 
all  his  future  reputation  and  prosperity  depended, 
with  what  care  would  he  watch  against  the 
smallest  mistake!  Were  a  merchant  making  a 
calculation,  in  which  by  the  error  of  a  single  fi- 
gure he  might  become  the  loser  of  thousands  of 
pounds,  how  carefully  would  he  prove  all  his 
reckonings,  and  test  the  correctness  of  his  ac- 
counts !  But  in  examining  the  nature  of  religion 
a  far  more  important  inquiry  is  pursued.  If  the 
mathematician  or  the  merchant  err,  some  loss 


TRUE  RELIGION  CONNECTED  WITH  REPENTANCE.    51 

may  be  endured,  but  loss  which  will  soon  appear 
forht  as  vanity  itself.  But  if  delusion  is  suffered 
where  religion  is  concerned,  the  loss  of  the  soul 
will  be  the  dreadful  consequence.  The  subject 
being  of  such  importance,  it  may  be  uselul  to 
take  a  view  of  real  piety  in  some  other  lights,  and 
of  the  marks  by  which  it  is  distinguished. 

True  piety  is  connected  wilh  genuine  repent- 
ance. The'indispensable  necessity  of  repent- 
ance is  most  solemnly  asserted  in  the  divine 
word;  but  there  is  much  delusion  as  to  its  na- 
ture. True  repentance  is  not  to  be  distinguished 
from  false  so  much  by  the  pungency  of  the  pe- 
nitent's convictions,  as  by  the  change  of  his 
views,  of  hrs  heart,  and  of  his  life.  Most  persons 
acknowledge  the  necessity  of  repentance,  but 
multitudes  under  that  name  regard  a  mere  delu- 
sion. They  put  the  sorrow  of  the  world  which 
workelh  death,  in  the  place  of  that  godly  sorrow 
whose  author  is  God,  and  uhose  end  is  salvation. 
There  are,  however,  many  points  of  contrast 
between  false  and  true  repentance. 

False  repentance  springs  solely  from  the  fear 
of  punishment  and  ruin.  The  sailor  in  a  tern- 
pest,  the  profligate  on  a  sick-bed ,  cry  out  for 
mercy,  merely  because  they  dread  death  and 
hell  which  seem  at  hand.  In  true  repentance, 
though  the  fear  of  dreaded  evil  may  be  felt,  yet 
connected  with  this  is  a  more  generous  feeling, 
and  sin  is  abhorred.  Job  said,  "  I  abhor  myself, 
and  repent  in  dust  and  ashes."1 

False  repentance  cloaks  and  lessens  sin.  Its 
evil  is  not  felt,  nor  its  guilt  acknowledged.  The 
sinner  looks  for  every  extenuating  circumstance, 

(1)  Job,  xlii.  a 


52  DISTINCTIONS  BETWEEN  TRCE 

to  hide  the  deformity  of  his  own  transgressions 
In  true  repentance  the  evil  of  sin  is  felt.  Its 
aggravations  are  acknowledged  by  the  soul,  that 
neither  pleads,  nor  wishes  to  plead  any  extenu- 
ation. The  penitent  feels  he  has  none  to  offer 
and  the  confessions  of  the  psalmist  are  the  lan- 
guage of  his  heart :  "  Have  mercy  upon  me,  O 
God,  according  to  thy  loving-kindness  :  accord- 
ing unto  the  multitude  of  thy  tender  mercies  blot 
out  my  transgressions.  Wash  me  throughly 
from  mine  iniquity,  and  cleanse  me  from  my  sin. 
For  I  acknowledge  my  transgressions :  and  my 
sin  is  ever  before  me.  Against  thee,  thee  only, 
have  I  sinned,  and  done  this  evil  in  thy  sight: 
that  thou  mightest  be  justified  when  thou  speak  - 
est,  and  be  clear  when  thou  judgest.  Behold,  I 
was  shapen  in  iniquity;  and  in  sin  did  my  mo- 
ther conceive  me."1 

He  that  is  deluded  with  false  repentance, 
hopes  and  pleads  for  mercy  on  account  of  good 
that  he  has  done.  It  is  true,  he  acknowledges,  he 
has  done  wrong,  but  then  he  has  often  done 
right;  he  has  sinned,  but  then  he  hasoftendone 
good.  The  true  penitent  owns  himself  quite 
vile,  and  casts  himself  solely  on  the  mercy  and 
grace  of  a  forgiving  God.  Thus  David  did  when 
his  prayer  was,  "  Have  mercy  upon  me,  O  God  ;" 
and  when  in  all  his  penitential  confession,  not 
one  plea  was  urged  from  any  service  he  had  ever 
done,  nor  one  allusion  made  to  any  thing  that  as 
a  servant  of  God  he  had  ever  been.  Thus  the 
publican  acted  when  smiting  on  his  breast,  with 
downcast  eyes,  he  exclaimed,  "  God  be  merciful 
to  me  a  sinner !"     And  the  prodigal  displayed 

(1)  Psalms,  li.  1— £. 


AND  COUNTERFEIT  REPENTANCE.  53 

this  spirit  when  he  said,  "Father,  I  have  sinned 
against  heaven,  and  in  thy  sight,  and  am  no  more 
worthy  to  be  called  thy  son/'1 

In  false  repentance  the  sinner,  with  all  his 
professions  of  sorrow,  still  thinks,  on  the  whole, 
well  of  himself.  He  sees  no  great  deep  of  ini- 
quity within  his  own  heart;  nor  does  he  feel 
that  his  character  as  a  sinner,  is  in  the  view  of 
God  altogether  hateful  and  debased.  True  re- 
pentance leads  the  penitent  to  abhor  himself; 
and  the  more  he  feels  of  its  influence,  the  lower 
he  sinks  in  self-abhorrence  and  humiliation. 
God  thus  describes  repentance:  "Then  shall  ye 
remember  your  own  evil  ways,  and  your  doings 
that  were  not  good,  and  shall  loathe  yourselves 
in  your  own  sight  for  your  iniquities  and  for  your 
abominations.  "* 

In  false  repentance,  the  sinner  regards  solely 
the  injury  sin  has  done  himself,  and  the  danger 
to  which  it  has  exposed  him.  In  true  repent- 
ance the  penitent  looks  at  the  ingratitude  and 
vileness  of  sin  in  reference  to  a  good  and  gra- 
cious God  and  Saviour ;  and  mourns  that  infinite 
excellence  should  have  met  with  such  base  treat- 
ment from  him,  and  infinite  goodness  with  so 
vile  and  ungrateful  a  return.  It  is  related  of 
Colonel  Gardiner,  that  after  his  wonderful  con- 
version, though  he  assuredly  believed  for  a 
length  of  time  that  he  should  soon  be  in  hell, 
yet  that  what  he  suffered  of  his  inward  distress, 
was  not  so  much  from  the  fear  of  hell,  "  as  from 
a  sense  of  that  horrible  ingratitude  he  had  shown 
to  the  God  of  his  life,"  and  to  the  blessed  Re- 
deemer.    There  is  much  variety  in  the  feelings 

(l)  Luke,  xv.  21.  (2)  Ezekie],  xxxvi.  31. 


54  THE  PENITENT  ARE 

of  different  individuals  even  on  religious  sub- 
jects, but  this  sorrow  in  a  way  more  or  less  deep 
is  experienced  by  every  real  penitent. 

In  false  repentance,  when  danger  is  over  the 
sorrow  is  forgotten.  Thus  the  mariner  profes- 
sing-  penitence  in  a  storm,  rushes  on  in  the  career 
of  iniquity  when  the  tempest  has  ceased  its  rage. 
And  the  sick-bed  penitent,  in  almost  all  cases, 
returns  to  carelessness  and  sin,  so  soon  as  return. 
ing  health  removes  death  and  hell  from  his  af- 
frighted view.  Sin,  then,  instead  of  being  forsak- 
en and  abhorred,  is  loved  and  followed.  It 
maintains  its  sway  over  the  soul,  and  in  the  mi- 
serable man's  esteem  is  as  sweet  as  ever.  When 
true  repentance  is  felt  sin  is  hated,  and  even 
when  pardoned  is  hated  more  than  ever.  The 
penitent  forsakes  its  ways;  resolves  and  prays 
against  its  snares;  loathes  the  sin  that  may  ea- 
sily beset  him;  and  could  he  sin  without  pu- 
nishment, still  for  its  vileness  and  baseness,  he 
would  flee  from  sin,  and  hate  it  with  utter  hatred. 

False  repentance  is  such  as  a  devil  might  feel ; 
and  as  many  dying  in  impenitence  indulge  when 
they  can  sin  on  earth  no  longer;  while  many 
of  the  feelings  connected  with  true  repentance, 
are  such  as  a  saint  in  heaven  might  indulge. 

2.  The  humble  and  contrite  that  have  fled 
to  the  Saviour,  as  the  penitent's  refuge,  are  de- 
scribed in  the  scriptures,  as  greatly  blessed.  It 
is  not  merely  asserted  that  they  shall  be  blessed, 
but  such  dispositions  of  soul  are  represented  as 
proving  them  already  blessed.  "Thus  saith  the 
high  and  lofty  One  that  inhabileth  eternity,  whose 
name  is  Holy:  I  dwell  in  the  high  and  holy 
place,  with  him  also  that  is  of  a  contrite  and  hum- 


TRULY  BLESSED.  55 

hie  spirit,  to  revive  the  spirit  of  the  humble,  and 
to  revive  the  heart  of  the  contrite  ones.  Thus 
saith  the  Lord,  The  heaven  is  my  throne,  and 
the  earth  is  my  footstool.  To  this  man  will  I 
look,  even  to  him  that  is  poor  and  of  a  contrite 
spirit,  and  trembleth  at  my  word."1  The  Lord 
Jesus  says,  "  Blessed  are  the  poor  in  spirit ;  for 
theirs  is  the  kingdom  of  heaven.  Blessed  are 
they  that  mourn;  for  they  shall  be  comforted. 
Blessed  are  they  which  do  hunger  and  thirst  after 
righteousness;  for  they  shall  be  filled/'51 

The  true  penitent  welcomes  gospel  mercy, 
listens  to  the  Saviour's  invitation,  "  Come  unto 
me,  all  ye  that  labour  and  are  heavy  laden,"5  and 
is  made  a  partaker  of  forgiveness.  The  penitent 
publican  went  down  to  his  house  justified  ;4  the 
penitent  prodigal  received  his  father's  pardon, 
and  was  restored  to  his  father's  family;3  the 
penitent  female,  who  dropped  her  tears  on  the 
Saviour's  feet,  and  wiped  them  with  her  hair, 
heard  the  cheering  declaration,  "  Thy  sins  are 
forgiven  thee ;  thy  faith  hath  saved  thee  :  go  in 
peace."6 

3.  But  what  are  the  evidences  of  enjoying  for- 
giving grace?  On  this  there  is  much  delusion. 
Some  fancy,  if  the  feelings  are  fired,  if  the  pas- 
sions are  roused,  and  if  sorrow  gives  place  to  joy, 
though  they  know  not  why,  that  this  is  a  proof 
of  forgiveness.  All  this  is  deception.  Satan 
sometimes  appears  as  an  angel  of  light,7  and 
may  kindle  an  unhallowed  joy  in  an  unchanged 
heart. 

(1)  Is.  lvii.  15.  Is.  lxvi.  1,  2.        (2)  Matt.  v.  3,  4.  G.       (3)  Matt.  xi.  27. 

(4)Luke,  xviii.  14.  (o)  Luke,  xv.  22.  (f>)  Luke,  vii.  48.  30. 

(7)  2  Cor.  xi.  14. 


56  EVIDENCES  OF  ENJOYING  PARDON. 

No  one.  thing,  but  several  united,  may  be  re- 
presented as  constituting  satisfactory  evidence  ol 
an  interest  in  pardoning  mercy. 

Peace  of  mind  has  been  regarded  as  an  evi- 
dence of  forgiveness.  But  this  is  not  decisive; 
for  the  hope  of  the  hypocrite  may  inspire  a  false 
peace.  Nor  is  the  absence  of  peace  an  evidence 
that  forgiveness  is  not  enjoyed  ;  for  the  sorrow- 
ing, doubting  Christian,  may  write  bitter  things 
unreasonably  against  himself.'  But  peace  of 
mind,  springing  from  trust  in  the  Saviour's 
atonement,  from  faith  in  his  blood,  and  connect- 
ed with  the  experience  of  the  sanctifying  and 
constraining  power  of  his  love,  may  be  consider- 
ed a  sure  evidence  that  the  soul  has  regarded  the 
gospel  call. 

With  this  invariably  is  connected,  subjection 
io  the  Lord  Jesus.  The  forgiven  penitent  is  a 
member  of  a  new  kingdom,  over  which  the  Sa- 
viour rules. 

New  principles  and  dispositions,  hopes  and 
fears,  joys  and  sorrows,  also  mark  the  pardoned 
soul.  The  forgiven  penitent  is  partaker  of  a  new 
nature;  is  a  new  creature  in  Christ  Jesus,  in 
whom  old  things  pass  away,  and  all  things  be- 
come new.*  The  Lord  Jesus  never  forgives  a 
soul,  and  leaves  it  one  of  Satan's  slaves.  Every 
pardoned  penitent  has  a  new  disposition,  that 
lulerates  no  sin  ;  that  allows  not  subjection  to  the 
world;  and  that  pants  after  universal  holiness. 
Blessed  and  happy  are  they  who  experience  this  ! 
'She  load  is  taken  away,  that  else  would  have 
ruined  them  eternally.  Who  shall  condemn 
them?     (Jod  justifies  them      Who  shall  injure 

(V  Psalms,  xli:.  )x\vh      Isaiah,  xi.  27.  (2;  2  Cor  v.  17. 


TRUE  RELIGION  DISTINGUISHED  FROM  FORMAL.  57 

them  ?  God  protects  them.  Who  shall  impo- 
verish them?  God  enriches  them.  Who  can 
harm  them  in  life  or  death,  time  or  eternity  ? 
All  things  are  theirs,  and  they  are  Christ's.  Are 
you  one  of  this  happy  family  ? 

4.  The  Christian  may  be  further  viewed  as 
the  possessor  of  true  grace,  in  distinction  from 
those,  who  have  but  the  form  of  godliness.  But 
wide  is  the  difference  between  the  religion  of 
these  different  characters.  The  religion  of  one  is 
formal;  it  consists  chiefly  in  knowledge,  and 
outward  forms  :  that  of  the  other  is  heartfelt ; 
the  Christian  does  not  despise  the  forms  of  piety, 
but  its  chief  seat  is  in  his  soul.  The  religion  of 
the  formalist  is  partial;  he  regards  some  duties 
and  slights  others  ;  shuns  some  sins,  and  indul- 
ges in  others.  The  religion  of  the  Christian  is 
satire:  it  embraces  the  love  and  pursuit  of  uni- 
versal holiness,  and  the  renunciation  and  abhor- 
lence  of  all  sin.  The  religion  of  the  formalist 
speedily  reaches  its  maturity :  the  same  forms 
to-day  as  yesterday,  and  to-morrow  as  to-day, 
satisfy  him.  The  religion  of  the  Christian,  like 
a  brightening  light,  shines  more  and  more  unto 
the  perfect  day.  His  concern  is,  to  "  grow  in 
&race,  and  in  the  knowledge  of  the  Lord  Jesus 
Christ  ;"*  to  forget  the  things  behind,  and  reach 
unto  those  before.2  The  formalist  is  soon  satis- 
fied. He  wants  no  high  attainments  in  divine 
ihings.  The  Christian  never  is  so  satisfied  as  to 
say,  •'  I  have  grace  enough."  He  almost  thinks 
nothing  gained,  while  any  thing  remains  ungain- 
ed.  The  formalist  desires  only  religion  enough 
lo  reach  heaven  ;  and  a  delusive  hope  quickiy 

(1)  2  Peter,  iii.  18.  (2   Phil.  iii.  17. 

R.  &  Lter.  Life.  ^ 


Oh  THE  CHRISTIAN  DISTINGUISHED 

satisfies  him.  The  Christian  can  at  times  almost 
lose  the  thought  of  the  good  he  expects,  in  his 
desire  for  enlire  transformation  to  the  Redeemer's 
likeness.  "Wash  me,  Lord,  and  not  my  feet  only, 
but  also  my  hands  and  my  head.  Not  partially 
but  entirely.  My  desires;  my  affections;  my 
tempers  and  conduct;  make  all  like  thine  own. 
Wash  me  from  love  of  the  world  ;  from  pride, 
and  selfishness,  and  every  evil  passion.  Change 
me,  and  change  me  not  in  some  thing's  only,  hut 
in  all.  Teach  me  all  I  should  learn,  and  make 
me  all  I  should  be." 

5.  The  true  Christian  is  distinguished  by  lo?c 
to  the  Lord  Jesus  Christ.  His  early  disciples 
are  described  as  those  who  loved  him  though 
unseen.1  Blessings  are  pronounced  on  all  that 
love  him  ;  "  Grace  be  with  all  them  that  love 
our  Lord  Jesus  Christ  in  sincerity  :"2  and  an  aw- 
ful curse  on  all  who  love  him  not,  whatever  in 
other  respects  may  be  their  character,  their 
knowledge,  their  conduct,  or  their  profession  ; 
"  If  any  man  love  not  the  Lord  Jesus  Christ,  let 
him  be  Anathema  Maranatha."3  The  apostle, 
describing  his  own  views  and  feelings,  repre- 
sented, at  the  same  time,  those  of  every  child  of 
God:  "Yea,  doubtless,  I  count  all  things  but 
loss  for  the  excellency  of  the  knowledge  of  Christ 
Jesus  my  Lord  ;  that  I  may  win  Christ  and  be 
found  in  him."4  Be  the  Christian  a  Briton  or  a 
Hindoo,  the  effect  of  the  gospel  upon  his  heart, 
as  to  the  adorable  Saviour,  is  the  same.  "  I  love 
him,"  said  Krishna  in  his  last  illness,  "  but  not 
as  he  loves  me."  The  careless  and  presumptuous 
will  speak  of  love  to  Christ,  while  their  whole 

(1)  1  Peter,  i.  7.     (2)  Eph.  vi.  24.     (3)  1  Cor  xvi.  22.     [4]  Phil,  iii.  8. 


nY  LOVE  TO  CHRIST.  50 

life  is  neglect  of  him,  or  rebellion  against  him. 
The  love  of  the  Christian  to  his  Lord  is  heartfelt. 
He  sees  his  Redeemer's  worth:  "Lord,  in  po- 
verty thou  art  my  wealth  ;  in  disgrace,  my  ho- 
nour; in  sorrow,  my  joy;  in  weakness,  my 
strength  ;  in  death,  my  life."  The  Christian's 
love  to  the  Saviour,  is  connected  with  a  sense  of 
his  suitableness  to  the  wants  of  the  soul :  "  I  was 
lost,  he  redeemed  me  ;  I  am  guilty,  he  saves  me  ; 
I  am  blind,  he  teaches  me;  I  am  poor,  he  en- 
riches me;  I  am  to  die,  he  must  support  me. 
He  is  every  thing  to  me ;  and  none  can  supply 
his  place."  The  Christian's  love  to  his  Lord  is 
active  and  influential.  It  does  not  evaporate 
with  glowing  words,  nor  spend  itself  in  warm 
professions.  It  is  manifested  in  desires  for  more 
love.  Never  did  a  pardoned  penitent  love  Christ 
without  desiring  to  love  him  better.  It  is  evi  • 
deuced  in  desire  to  do  his  will,  and  to  promote 
his  glory.  The  Christian's  love  to  the  Saviour  is 
supreme.  The  Lord  requires  this  :  "  He  that 
loveth  father  or  mother  more  than  me,  is  not  wor- 
thy of  me;  and  he  that  loveth  son  or  daughter 
more  than  me,  is  not  worthy  of  me  ;  and  he  that 
taketh  not  his  cross,  and  followeth  after  me,  is  not 
worthy  of  me."1  "  If  any  man  come  to  me,  and 
hate  not  his  father,  and  mother,  and  wife,  and 
children,  and  brethren,  and  sisters,  yea,  and  his 
own  life  also,  he  cannot  be  my  disciple."2  None 
can  suppose  the  Saviour  means,  we  should  hate 
those  he  commands  us  to  love ;  but  that  they 
should  have  the  second  place  in  the  affections  of 
the  soul,  while  the  first  is  given  to  himself.  He 
is  to  be  loved  more  and  with  higher  estimation 

(l)  Matt.  x.  37.  38.  (2)  Luke,  xiv.  20. 


60  EVIDENCES  OF  LOVE  TO  CHRIST. 

than  they;  and  to  be  pleased  in  preference  to 
them.  Trie  Christian  must  be  ready,  if  required, 
to  forsake  them  sooner  than  renounce  his  Lord  ; 
and  to  sacrifice  all  things  rather  than  forsake  his 
Redeemer.  Thus  his  love  to  Christ  must  be  su- 
preme. Am  I  so  circumstanced,  that  I  must 
deny  myself,  or  violate  his  laws ;  I  must  offend 
friends,  or  offend  my  Lord  ;  I  must  sacrifice  their 
favour  and  love,  or  forsake  his  service?  In  such 
a  case  the  Christian  will  not  hesitate  what  part 
to  act.  In  such  a  case  how  would  you  act?  What 
is  the  tenor  of  your  life  ?  the  settled  bent  and 
purpose  of  your  soul?  Some  have  warm  pas- 
sions in  God's  house,  and  lead  careless  lives  in 
their  own.  How  do  you  .live  ?  Do  you  love 
your  Lord  ?  and  evidence  that  love  by  loving  his 
house  ?  by  loving  his  sabbaths  ?  by  loving  his 
people  ?  by  loving  his  ordinances  ?  by  loving 
his  precepts  ?  by  loving  all  he  loves,  and  hating 
all  he  hates  ?  Is  it  with  yon,  life's  chief  concern 
to  live  to  him  ?  and  to  reach  his  kingdom,  where 
you  shall  live  with  him  ?  Whatever  engages  you 
besides,  is  this  your  first  concern?  that  which 
takes  the  place  of  all  others?  which  is  regarded 
above  all  besides  ?  and  to  which  the  thoughts 
and  cares  return,  whatever  else  may  occupy  them 
through  a  large  portion  of  your  waking  hours? 
An  affectionate  child,  at  the  call  of  Providence, 
leaves  his  parents,  and  goes  to  a  distant  land ; 
yet  he  remembers  his  home.  He  keeps  in  view 
the  time  for  returning  to  it.  He  discharges  the 
duties  of  the  new  scene,  in  which,  for  a  while, 
he  is  placed.  These  occupy  much  of  his  time, 
and  engage  many  of  his  thoughts,  yet  his  fond- 
est thoughts  turn  to  home.     There  his  heart  is 


THE  CHRISTIAN  A  NEW  CREATE  RE.  61 

most  set.  That  is  never  long  out  of  mind  ;  and 
at  the  appointed  period,  with  gladness,  he  returns 
to  the  place,  where  his  thoughts  have  daily  been. 
Do  you  feel  a  love  to  the  adorable  Saviour,  Jesus 
Christ,  whose  effects  are  of  this  description? 

6.  The  Christian  is  represented  as  a  new  crea- 
ture. In  conversion,  in  making  any  one  really 
a  Christian,  not  only  is  there  some  outward 
change  in  the  character  and  conduct;  but  there 
is  an  inward  change,  which  is  as  really  the  pro- 
duct of  divine  power,  as  is  life  itself,  and  of 
which  none  but  God  can  be  the  author.  The 
necessity  of  such  a  change  is  solemnly  asserted  : 
Jesus  said,  "Verily,  verily,  I  say  unto  thee,  except 
a  man  be  born  again,  he  cannot  see  the  king- 
dom of  God.  Verily,  verily,  I  say  unto  thee, 
except  a  man  be  born  of  water  and  of  the 
Spirit,  he  cannot  enter  into  the  kingdom  of 
God.  That  which  is  born  of  the  flesh  is 
flesh ;  and  that  which  is  born  of  the  Spirit  is 
spirit.  Marvel  not  that  I  said  unto  thee,  Ye 
must  be  born  again."1  Every  real  Christian  is 
represented  as  a  partaker  of  this  new  nature: 
"As  many  as  received  him,  to  them  gave  he 
power  to  become  the  sons  of  God,  even  to  them 
that  believe  on  his  name:  which  were  born,  not 
of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the 
will  of  man,  but  of  God,  If  any  man  be  in 
C  hrist,  he  is  a  new  creature  :  old  things  are  passed 
away ;  behold,  all  things  are  become  new."2  The 
Messed  God  said,  "A  new  heart  also  will  I  give 
you,  and  a  new  spirit  will  I  put  within  you :  and 
1  will  take  away  the  stony  heart  out  of  your  flesh, 
and  I   will  give  you  a  heart  of  flesh.      And  I 

{I)  John,  iii.  3.  o,  6,  7.  (2)  John,  i.  12.    2  Cor.  v.  17. 

6* 


62  REGENERATION 

will  put  my  Spirit  within  you,  and  cause  you  to 
walk  in  my  statutes,  and  ye  shall  keep  my 
judgments,  and  do  them."1  This  new  heart  and 
new  birth  probably  consists  chiefly  in  giving1  to 
the  soul  a  new  disposition,  which  becomes  the 
seed  of  universal  holiness  in  heart  and  life. 
This  change  is  compared  to  that  which  is  con- 
fessedly mysterious  ;  but  though  mysterious  it 
is  not  less  real.  Natural  life,  in  its  origin  and 
continuance,  is  as  mysterious  as  the  nature  of 
the  life  of  grace  in  the  renewed  soul.  Each 
becomes  visible  from  its  effects.  We  know  man 
lives,  not  by  seeing  life  infused,  or  by  compre- 
hending the  nature  of  life,  but  by  seeing  its 
effects.  He  breathes;  he  speaks;  he  sees;  he 
moves ;  he  acts.  These  effects  declare  him  to 
be  a  living  man,  not  a  lifeless  corpse.  Thus  is 
spiritual  life  evidenced.  Its  effects  are,  sense  and 
feeling.  The  heart  of  stone,  which  could  not 
feel,  is  changed  for  a  heart  that  can,  that  does. 
Pride  and  carelessness  give  place  to  humility  and 
contrition.  Sin  is  deplorecl  and  forsaken.  The 
possession  of  the  spirit  of  Christ  marks  the  rege- 
nerate. He  was  humble,  man  is  proud  ;  but 
the  renewed  man  becomes  humble.  He  was 
meek,  man  is  violent  and  passionate ;  but 
renewed  man  learns  of  him  who  was  meek  and 
gentle.  He  was  forgiving,  man  is  resentful ;  but 
renewed  man  becomes  forgiving.  He  was  be- 
nevolent, man  is  selfish;  but  renewed  man 
learns  of  Jesus,  to  care  for  others'  welfare  as  well 
as  his  own.  He  loved  his  Father  God,  man  is 
alienated  from  him  ;  but  renewed  man  loves  his 
God,  and   seeks  his  glory.     He  was  heaven ly- 

(1)  Ezek.  xxxvi.  26,  27. 


FURTHER  ILLUSTRATED.  63 

minded,  man  is  earthly  and  sensual ;  but  renewed 
man  sets  his  affections  on  things  above.  He 
Mas  holy,  man  is  altogether  sinful  ;  but  renewed 
man  follows  after  holiness.  Thus  the  Christian 
is  a  new  creature;  new  in  principles,  feelings, 
dispositions,  conduct,  pursuits,  hopes,  fears, 
joys,  sorrows,  prospects,  and  connexions.  The 
change  experienced,  whether  wrought  more  gra- 
dually, or  more  suddenly,  is  a  divine  and  entire 
change,  thnl  renders  him,  who  experiences  it,  as 
to  his  character  and  stale,  in  the  sight  of  God,  a 
new  man.  The  dark  mind  is  enlightened  ;  the 
insensible  heart  is  softened  ;  the  affections  are 
turned  into  a  new  channel,  and,  as  to  the  highest 
objects  of  their  regard,  fix  on  new  objects.  The 
life  that  was  careless  or  wicked,  is  altered  to  a 
life  of  piety.  And  the  man  is  said  to  be  "  created 
in  Christ  Jesus,  unto  good  works."1  The  opera- 
tions of  divine  grace,  in  producing  this  change 
may  be  very  various,  but  its  termination  is  the 
same.  Some,  in  the  midst  of  a  career  of  iniquity, 
may  be  awakened  by  the  terrors  of  the  Lord ; 
and  the  light  of  divine  truth,  revealing  to  them 
their  guilt  and  misery,  may  break  in  upon  their 
souls,  almost  as  suddenly,  as  if  the  sun  were  to 
rise  in  an  instant  at  midnight,  and  change  dark- 
ness into  day.  In  the  case  of  many  others,  the 
light  may  open  gradually  upon  their  souls,  like 
the  usual  dawnings  of  the  day  ;  first  one  gentle 
beam,  and  then  another,  and  another,  and  another. 
A  little  more  light,  and  a  little  more,  till,  though 
they  know  not  how,  the  darkness  is  gone,  and 
the  light  shines  on  them  in  the  blaze  of  day.  In 
such  cases,  it  may  be  impossible  to  distinguish 

(1)  Eph.  ii.  10. 


64  ILLUSTRATIONS  OF  THE 

between  what  may  be  termed  the  last  efforts  of 
mere  nature,  and  the  first  operations  of  the 
Eternal  Spirit;  but  it  is  enough  to  know  that  the 
heart  is  renewed,  that  effects  which  mere  nature 
never  produced,  are  experienced ;  and  truths, 
which  it  never  taught  the  mind  to  comprehend, 
are  known.  A  traveller  commencing  a  journey 
by  the  light  of  the  moon,  before  the  faintes* 
gleam  of  the  dawn  appears,  and  pursuing  his 
journey,  at  length  finds  light  increasing  round 
him.  It  brightens  more  and  more.  The  creation 
assumes  a  new  aspect;  and  he  finds  the  glimmering 
of  moonlight  changed  for  the  effulgence  of  the 
newly-risen  sun.  But  request  him  to  distinguish 
the  last  beam  of  the  light  of  the  setting  moon, 
from  the  first  of  the  rising  sun*,  and  were  life 
depending  on  the  answer,  life  must  be  lost, 
sooner  than  he  could  give  a  correct  reply.  Yet 
though  he  could  not  tell  which  was  the  first 
gleam  of  opening  day,  he  can  tell  that  the  day 
shines  all  around  him ;  and  it  matters  little  to 
him  while  enjoying  the  daylight,  that  he  is  unable 
to  declare  which  was  its  first  faint  ray.  As  little 
does  it  matter  to  the  Christian,  to  distinguish  the 
first  movings  of  the  Eternal  Spirit,  from  the  last 
of  his  own,  if  he  now  walks  in  the  light,  as 
Christ  was  in  the  light. 

7.  The  representations  of  the  Christian  as  a  new 
man,  a  new  creature,  are  strikingly  emphatic  and 
descriptive.  Look  at  a  profligate,  he  drinks  in 
iniquity  like  water.  He  is  lewd,  drunken  ;  per- 
haps a  scorner,  a  swearer,  a  sabbath-breaker. 
He  treats  with  contempt  all  that  is  good,  is  prayer- 
less,  careless  and  insensible,  neglects  the  bible 
and   the   house  of   prayer,   rushes    forward    to 


EXPRESSION,  A  NEW  CREATURE.  65 

eternal  perdition.  Look  at  the  same  man  if  te- 
newed  in  the  spirit  of  his  mind.  He  shuns  the 
paths  of  vice,  he  is  chaste,  sober,  temperate,  he 
reveres  the  divine  name,  keeps  holy  the  sabbaths 
of  the  Lord,  prizes  the  bible,  loves  prayer  and 
the  worship  of  God,  hates  all  that  once  he  loved, 
and  loves  most  what  once  he  hated  most,  and 
acts,  and  lives,  and  prays  as  one  whose  chief 
object  is  to  secure  eternal  life.  Is  he  not  a  new 
man?  a  new  creature?  Had  divine  power  de- 
stroyed his  wrhole  frame,  and  produced  another 
man  in  his  place,  would  he  have  been  a  more 
different  man?  or  more  completely  a  new  man, 
in  all  that  will  long  distinguish  man? 

Look  at  another.  He  is  not  profligate,  but 
sober,  steady,  moral,  yet  a  stranger  to  piety. 
He  utters  stated  prayers,  but  they  are  only  formal. 
God  has  not  his  heart;  his  own  interests,  honour, 
gain,  or  pleasure,  lie  much  nearer  to  his  heart, 
than  the  glory  or  honour  of  his  Creator.  He 
acknowledges  Christ  as  a  Saviour;  but  the 
Saviour's  love  impresses  not  his  soui,  and  win? 
not  his  affections.  He  reads  the  bible  as  a  kind 
of  task,  as  a  school  boy  reads  his  lesson  ;  and 
perhaps,  with  all  this,  thinks  himself  very  good 
and  very  safe.  Look  at  the  same  man,  if  re- 
newed. As  he  was  never  immoral,  there  is  not 
so  striking  a  change  in  his  outward  conduct  as 
in  the  former  instance;  perhaps  little  visible 
there ;  but  there  is  as  real  a  change  in  his  heart 
His  prayers  are  no  longer  formal,  but  express 
the  feelings  of  a  soul  that  knows  its  wants  and 
its  guilt.  His  heart  is  yielded  to  God,  and  he  re- 
gards his  Father's  honour  and  glory,  above  any 
trifling  interests  of  his  own.     The  Saviour's  love 


66  SCRIPTURAL  EVIDENCES 

impresses  now  his  heart ;  and  draws  out  the 
best  affections  of  his  soul  to  his  Lord,  in  grati- 
tude and  love.  The  bible  is  no  longer  a  task,  but 
is  read  as  with  new  eyes,  and  with  an  enlightened 
mind.  All  his  former  conceit  of  his  own  good- 
ness and  safety  has  vanished.  He  sinks  in 
humiliation  before  his  God ;  feels  he  was  as  really 
a  lost  creature,  as  the  more  profligate  sinners 
around;  with  a  heart  as  estranged  from  God, 
and  as  corrupt  as  theirs.  Is  he  not  a  new 
man,  in  all  that  constitutes  the  moral  character 
of  an  intelligent  and  immortal  being?  as  com- 
pletely new,  as  if  God  had  sunk  his  whole  frame 
into  nothing,  and  formed  a  new  man  to  occupy 
his  place  ?  O  remember  that  all  outward  forms 
without  an  inward  renewing  change,  are,  so  far 
as  eternity  is  concerned,  vanity  of  vanities. 
Eternal  truth  has  declared,  "Ye  must  be  born 
again." 

No  alternative  remains  for  any  child  of  man 
but  this — he  must  be  converted  or  condemned. 

8.  After  thus  noticing  some  of  those  represen- 
tations which  are  given  of  the  real  Christian,  it 
may  not  be  useless  to  point  to  a  few  marks  of 
possessing  the  spirit  of  Christ,  which  form  im- 
portant tests,  by*vvhich  to  try  our  state. 

A  holy  jealousy  of  ourselves,  and  such  fear  of 
deception,  as  produces  solemn  caution  and  care, 
to  guard  against  delusion — "  Search  me,  O  God, 
and  know  my  heart:  try  me,  and  know  my 
thoughts:  and  see  if  there  be  any  wicked  way 
in  me,  and  lead  me  in  the  way  everlasting."1 

Prizing  the  favour  of  God  above  all  earthly 
good,  and  desiring  more  earnestly  to  love  him 

(1)  Psalm,  exxxix.  ?'J,  24 


OF  POSSESSING  THE  SPIRIT  OF  CHRIST.         67 

more ;  to  serve  him  better,  and  to  feel  more  of 
hi*  love,  than  to  obtain  worldly  wealth  or  any 
earthly  acquisition  —  "None  of  these  things 
move  me,  neither  count  I  my  life  dear  unto  my- 
self, so  that  I  might  finish  my  course  with  joy. 
Thou  shalt  guide  me  with  thy  counsel,  and  after- 
ward receive  me  to  glory.  Whom  have  I  in 
heaven  but  thee?  and  there  is  none  upon  earth 
that  I  desire  beside  thee.  My  flesh  and  my 
heart  failetb  :  but  God  is  the  strength  of  my 
heart,  and  my  portion  for  ever.  There  be  many 
that  say,  who  will  show  us  any  good  ?  Lord,  lift 
thou  up  the  light  of  thy  countenance  upon  us. 
Thou  hast  put  gladness  in  my  heart,  more  than 
in  the  time  that  their  corn  and  their  wine  in- 
creased. One  thing  have  I  desired  of  the  Lord, 
that  will  I  seek  after;  that  1  may  dwell  in  the 
house  of  the  Lord  all  the  days  of  my  life,  to  be- 
hold the  beauty  of  the  Lord,  and  to  inquire  in 
bis  temple."1 

Seriously  and  solemnly  taking  the  life  to  come, 
as  the  portion  of  the  soul ;  regarding  this  as  its 
highest  interest,  having  reference  to  this  in  all 
our  pursuits,  and  habitually  preferring  the  things 
unseen,  before  the  visible  objects  of  this  transi- 
tory world  —  "We  look  not  at  the  things  which 
are  seen,  but  at  the  things  which  are  not  seen : 
for  the  things  which  are  seen  are  temporal ;  but 
the  things  which  are  not  seen  are  eternal.  We 
walk  by  faith  not  by  sight.  We  are  confident, 
I  say,  and  willing  rather  to  be  absent  from  the 
body,  and  to  be  present  with  the  Lord."8 

Maintaining  habitual  attention  to  the  state  of 

(II  Acts,  xx.  24.  Psalm,  lxxiii.  24—26.  Psalm,  iv.  6,  7.  Psalm,  xxvii. 4 
f2)  2  Cor.  iv.  18.    2  Cor.  v.  7,  8. 


68  SCRIPTURAL  EVIDENCES 

the  heart  and  care  about  it;  so  that  the  sins  of 
the  heart  are  observed  and  lamented,  and  grace 
is  sought  to  subdue  whatever  is  wrong-  within  the 
breast,  as  well  as  what  may  be  openly  amiss  in 
the  conduct — "Keep  thy  heart  with  all  diligence; 
for  out  of  it  are  the  issues  of  life.  Create  in  me 
a  clean  heart,  O  God ;  and  renew  a  right  spirit 
within  me.  Let  us,  therefore,  fear,  lest  a  pro- 
mise being-  left  us  of  entering  into  his  rest,  any 
of  you  should  seem  to  come  short  of  it.  Look  to 
yourselves,  that  we  lose  not  those  things  which  we 
have  wrought,  but  that  we  receive  a  full  reward."1 

Living  not  allowedly  in  any  known  sin ;  and 
having  no  sinful  infirmity,  which  is  not,  when 
known,  lamented,  and  a  concern  maintained  that 
it  may  be  corrected  and  subdued  —  "In  that 
he  died,  he  died  unto  sin  once:  but  in  that  he 
liveth,  he  liveth  unto  God.  Reckon  ye  also 
yourselves  to  be  dead  indeed  unto  sin,  but  alive 
unto  God  through  Jesus  Christ  our  Lord. 
Now  being  made  free  from  sin,  and  become 
servants  to  God,  ye  have  your  fruit  unto  holi- 
ness, and  the  end  everlasting  life.  Having, 
therefore,  these  promises,  dearly  beloved,  let  us 
cleanse  ourselves  from  all  filthiness  of  the  flesh 
and  spirit,  perfecting  holiness  in  the  fear  of  God. 
Fight  the  good  fight  of  faith,  lay  hold  on  eternal 
life."2 

Desiring  the  highest  degree  of  holiness  ;  loving 
holiness  and  longing  for  more  of  its  power,  and 
wishing  rather  to  be  more  holy  than  more  pros- 
perous or  more  rich  —  "Follow  holiness,  without 
which    no   man   shall  see  the    Lord.      As    be 

(!)  I'rov.  iv.  23.     Psalm,  li.  10.     Ileb.  \v.  I.    2John,8. 
(-;  Rom.  ii.  10,  11.  82.     -2  Cor.  vii.  1.     1  Tim.  vi.  1-'. 


OF  POSSESSING  THE  SPIRIT  OF  CHRIST.         69 

which  hath  called  you  is  holy,  so  be  ye  holy  in 
all  manner  of  conversation  ;  because  it  is  written, 
Be  ye  holy,  for  I  am  holy.  He  that  saith,  I  know 
him,  and  keepeth  not  his  commandments,  is  a 
liar,  and  the  truth  is  not  in  him.  But  whoso 
keepeth  his  word,  in  him  verily  is  the  love  of 
God  perfected  :  hereby  know  we  that  we  are  in 
him.  He  that  saith  he  abideth  in  him,  ought 
nimself  also  so  to  walk,  even  as  he  walked.'*1 

Cherishing  love  to  the  cause  and  the  people 
of  God  —  "  For  I  have  given  you  an  example,  that 
ye  should  do  as  I  have  done  to  you.  We  know 
that  we  have  passed  from  death  unto  life,  because 
we  love  the  brethren.  He  that  loveth  not  his 
brother  abideth  in  death."8 

•  The  possession  of  a  prayerful  and  devotional 
spirit,  that  makes  private  devotion  precious,  and 
produces  love  to  the  worship  and  ordinances  of 
God's  house  — "  As  the  hart  panteth  after  the 
water-brooks,  so  panteth  my  soul  after  *bee,  O 
God.  My  soul  thirsteth  for  God,  for  tne  living 
God:  when  shall  I  come  and  appear  before 
God?  How  amiable  are  thy  tabernacles,  O  Lord 
of  hosts  !  My  soul  longeth,  yea,  even  fainteth  for 
the  courts  of  the  Lord  :  my  heart  and  my  flesh 
crieth  out  for  the  living  God.  For  a  day  in  thy 
courts  is  better  than  a  thousand.  I  had  rather 
be  a  door-keeper  in  the  house  of  my  God,  than 
to  dwell  in  the  tents  of  wickedness.  Men 
ought  always  to  pray  and  not  to  faint.  Shall 
not  God  avenge  his  own  elect,  which  cry  day  and 
night  unto  him."5 

(1)  Heb.  xii.  14.  1  Peter,  i.  15, 16.  1  John,  ii.  4— G.  (2)  John,  xiii.  13 
I  John,  iii.  14.  (3)  Psalm,  xlii.  1,  2.    Psalm,  Ixxxiv.  1,  2.  10 

Luke,  xviii.  1.  7. 
R.&Eter.Life.  7 


70       PERSEVERANCE*  ESSENTIAL  TO  RELIGION. 

Daily  regard  to  the  Saviour  as  the  author  of 
salvation,  and  the  daily  application  of  the  soul 
to  him  as  its  life,  its  righteousness,  its  redemp- 
tion, its  wisdom,  and  its  all — "I  live,  yet  not  I, 
but  Christ  liveth  in  me.  Let  us  run  with 
patience  the  race  that  is  set  before  us,  looking 
unto  Jesus  the  author  and  finisher  of  our  faith. 
Abide  in  me,  and  I  in  you.  As  the  branch 
cannot  bear  fruit  of  itself,  except  it  abide  in  the 
vine ;  no  more  can  ye,  except  ye  abide  in  me. 
I  am  the  vine,  ye  are  the  branches:  he  that 
abideth  in  me,  and  I  in  him,  the  same  bringeth 
forth  much  fruit :  for  without  me  ye  can  do 
nothing.  Of  him  are  ye  in  Christ  Jesus,  who  of 
God  is  made  unto  us  wisdom,  and  righteousness, 
and  sanctification,  and  redemption.  Ye  are 
dead,  and  your  life  is  hid  with  Christ  in  God. 
When  Christ,  who  is  our  life,  shall  appear,  then 
shall  ye  also  appear  with  him  in  glory."1 

And  all  this  the  settled  bent  and  bias  of  the 
soul:  not  a  fit  of  religion  for  a  day,  or  a  week,  or 
a  month,  or  a  year;  but  that  which  an  inward 
principle  of  divine  grace,  prompts  the  soul  per- 
petually to  follow  ;  which  has  been  chosen  once, 
but  chosen  for  life,  and  which  the  soul  would 
not  renounce  for  all  the  world. 

This  is  experienced  by  the  truly  pious  in  every 
land.  God  rules  in  the  heart.  Christ  is  loved. 
His  word  is  prized  and  regarded.  Heaven  is 
sought ;  prayer  is  loved ;  sin  is  hated ;  their 
hopes,  their  feelings,  their  sorrows,  and  their  joys 
are  all  connected  with  religion,  and  are  in 
substance  of  the  same  description.  They  may 
have  their   conflicts,   but  these  mark   life    not 

(U  Gal  ii  20.     Heb.  xii.  2.  Johu,  xv  4,5.     1  Cor.  i.  30   CgL  iii.3,  4. 


VANITY  OF  A  FORMAL  RELIGION.  71 

death  :  a  dead  soldier  fights  no  battles.  They 
may  have  their  fears ;  these  often  mark  their 
anxiety  to  be  right.  They  may  have  their 
defects ;  but  their  inward  lamentations,  over 
what,  perhaps,  none  but  themselves  and  God 
perceives,  bear  testimony  to  their  unfeigned 
sincerity.  Happy  are  such  persons  wherever 
found !  They  are  the  Lord's,  and  are  his  now 
preparatory  to  being  his  for  ever. 


CHAPTER  V. 

THE  VANITY  AND  MISCHIEFS  OF   A  FORMAL    RELI- 
GION, AND  THE  NECESSITY  OF  DECISION. 

1.  True  religion  elevates  and  blesses  its 
possessors  ;  but  many  are  satisfied  with  what  the 
scripture  describes  as  a  vain  religion  ;l  a  false 
religion.  As  you  value  your  soul,  guard  against 
such  delusion ;  a  delusion  that  would  spread  its 
blasting  influence  over  a  whole  eternity.  Life  is 
no  blessing  without  Christ,  and  its  loss  is  a  trifle 
to  the  loss  of  Christ.  Death  is  eternal  gain,  if 
Christ  is  ours  ;  but  if  a  vain  religion  deludes  the 
soul,  all  will  be  lost  that  should  bless  eternity. 
All  short  of  that  divine  change  of  heart  and 
character,  which  has  been  described  in  the  pre- 
ceding pages,  if  it  go  under  the  name  of  religion, 
will  but  deceive  and  undo  the  soul.  Where 
there  is  not  contrition  of  heart;  where  there  is 
habitual  negligence  about  the  interests  of  the 
deathless  soul ;  where  pride  of  mind  is  indulged, 
and  displayed  in  exalted  views  of  a  self-righteous 
kind,  and  in  want  of  a  teachable  spirit;  where 

(1)  James,  i.  26 


72  NO  GENUINE  PIETY   WITHOUT 

Christ  is  slighted  for  worldly  objects,  when  these 
interfere  with  his  claims  or  his  service  ;  where 
there  is  not  a  prayerful  spirit;  where  there  is 
not  love  to  the  cause  and  family  of  God  ;  where 
sin  is  trifled  with,  and  little  sins,  as  they  are 
termed,  or  beloved  sins  are  tolerated  and  al- 
lowed— where  this  is  the  case,  there  may  be  the 
name  of  religion,  but  it  is  a  vain  religion. 

2.  Where  there  is  not  the  sincere  surrender  of 
the  heart  to  God,  though  there  may  be  a  profes- 
sion of  religion,  yet  that  religion  is  vain.  When 
God,  under  the  old  dispensation,  had  required 
from  Israel  the  best  and  most  perfect  animals 
in  sacrifice,  and  they  had  brought  inferior 
offerings,  he  said,  "  If  ye  offer  the  blind  for 
sacrifice,  is  it  not  evil  ?  and  if  ye  offer  the  lame 
and  sick,  is  it  not  evil?  offer  it  now  unto  thy 
governor;  will  he  be  pleased  with  thee  or  accept 
thy  person  ?  saith  the  Lord  of  hosts.  Ye  brought 
that  which  was  torn,  and  the  lame,  and  the  sick ; 
thus  ye  brought  an  offering:  should  I  accept 
this  of  your  hand?  saith  the  Lord.  But  cursed 
be  the  deceiver,  which  hath  in  his  flock  a  male, 
and  voweth,  and  sacrificeth  unto  the  Lord  a  cor- 
rupt thing  ;  for  1  am  a  great  King,  saith  the  Lord 
of  hosts,  and  my  name  is  dreadful  among  the 
heathen."1  The  crime  against  which  the  wrath 
and  curse  of  God  were  denounced,  was  not  that 
of  making  no  offering,  but  of  not  offering  to  God 
the  best  in  the  possession  of  the  professed  wor- 
shippers. They  withheld  what  was  best,  and  tried 
to  put  him  off  with  some  meaner  offering.  Such 
is  the  conduct  of  multitudes  in  what  they  deem 
religion.     Some  have  the  habit  of  repeating  life- 

(1)  Malarhi,  i.  8.  13,  14 


CONSECRATION  TO  GOD.  73 

less  words,  as  prayer,  who  never  pray.  Some 
have  the  form  of  godliness  without  the  power. 
Some  practise  smaller  duties,  tithe,  as  it  were, 
mint,  o.nnise,  and  cummin,  while  they  neglect  the 
weightier  matters  of  the  law,  justice,  mercy, 
and  truth.  Some  regard  what  are  deemed  the 
weightier  of  God's  commands,  while  they  are 
strangers  to  the  "faith  working  by  love,"  which 
prompts  its  professor  to  follow  universal  holiness. 
In  all  these  cases  the  heart  is  not  surrendered  to 
God.  The  sinner  has  not  become  a  subject  of 
that  kingdom  over  which  the  Saviour  rules.  Put 
the  conduct  of  such  persons  into  words,  and  how 
glaringly  wicked  it  appears  : — The  almost  Chris- 
tian then  might  say,  "I  should  give  my  heart 
and  my  best  affections  to  God ;  but  I  am  not 
disposed  to  make  such  a  sacrifice:  I  am  willing 
to  respect  religion,  and  to  acknowledge  its  im- 
portance; but  not  quite  to  embrace  it.  I  am 
willing  to  go  as  far  as  I  can  go  with  it,  so  as  not 
quite  to  renounce  the  world,  nor  to  surrender 
myself  unfeignedly  body,  soul,  and  spirit  unto 
God.  Let  me  but  give  the  world  my  heart,  and 
all  short  of  that  offering  I  will  give  to  God." 
The  formalist  might  say,  "I  never  mean  to  give 
my  affections  to  God,  or  to  surrender  myself  and 
interests  to  his  disposal.  I  will  give  the  world 
my  affections ;  but  I  will  give  to  God  the  form  of 
piety.  1  will  go  to  his  house  on  the  Lord's  day, 
and  will  slight  him  all  the  week.  I  will  daily 
utter  some  solemn  form  of  prayer;  but  even 
while  I  am  uttering  the  words,  my  heart  shall  not 
go  with  them,  but  the  world  shall  have  my 
thoughts.  I  will  call  God,  my  God  and 
Redeemer;  but  I  will  neither  seek  his  favour,  nor 
7* 


74  MARKS  THAT  EVIDENCE 

care  for  his  displeasure,  nor  promote  his  glory, 
nor  heed  his  commandments  "  Who  with  the 
lips  would  utter  such  impious  resolutions!  yet 
as  well  might  they  be  spoken  by  the  lips,  as 
spoken  in  the  daily  conduct  of  the  life.  In  that 
they  are  daily  uttered  by  every  formal  professor 
of  religion,  by  every  one  who  refuses  to  surrender 
himself  to  God. 

3.  There  are  many  marks,  by  which  a  vain 
religion  may  be  distinguished,  from  that,  which 
is  genuine  in  its  nature,  and  divine  in  its  origin. 

All  religion  is  vain  which  does  not  influence 
the  conduct,  which  does  not  soften  and  change, 
and  which  does  not  govern  and  direct  the  af- 
fections. It  is  not  meant  to  assert,  that  all  is 
vain,  which  does  not  immediately  elevate  the 
Christian  to  the  perfect  standard  of  Christian 
piety  ;  but  that  all  is  so  which  does  not  exert  a 
ruling,  an  increasing  influence  over  the  conduct, 
the  heart,  and  the  temper.  Where  the  heart  is  not 
humbled,  where  sin  is  not  hated,  Christ  is  pro- 
fessed in  vain.  Where,  instead  of  humility,  pride 
maintains  its  sway  ;  where,  instead  of  gentleness 
and  meekness  being  followed,  passion  and  rage 
still  mark  as  unchanged  the  temper;  where  a 
misplaced  word,  or  a  slighting  expression  or  look 
is  sufficient  to  occasion  a  storm  of  anger,  reli- 
gion is  vain.  Practical  piety  is  described  as 
connected  with  the  "  work  of  faith,  and  labour  of 
love,  and  patience  of  hope  in  our  Lord  Jesus 
Christ,  in  the  sight  of  God  and  our  Father."1 
liut  faith  without  its  work,  love  without  its  la- 
bours, hope  without  patience,  all  are  vain,  and 
mark  a  vain  religion. 

(1)  1  Thes.  i.  3. 


A  VAIN  RELIGION.  76 

Where  religion  is  not  the  first  thing,  the  soul's 
chief  concern,  there  is  every  reason  to  apprehend 
it  is  a  vain  religion.  The  Lord  said  to  some  of 
old,  "  I  know  thy  works,  that  thou  hast  a  name 
that  thou  livesl,  and  art  dead.  Be  watchful, 
and  strengthen  the  things  which  remain,  that  are 
ready  to  die :  for  I  have  not  found  thy  works 
perfect  before  God."1  "I  know  thy  works, 
that  thou  art  neither,  cold  nor  hot :  I  would 
thou  wert  cold  or  hot.  So  then  because  thou 
art  lukewarm,  and  neither  cold  nor  hot,  I  will 
spue  thee  out  of  my  mouth.  Because  thou 
sayest,  I  am  rich,  and  increased  with  goods,  and 
have  need  of  nothing ;  and  knowest  not  that  thou 
art  wretched,  and  miserable,  and  poor,  and  blind, 
and  naked."2  His  admonition  to  all  is,  "  Seek 
ye  first  the  kingdom  of  God,  and  his  righteous- 
ness."3 Many  persons  who  are  all  life,  vigour 
and  activity,  where  worldly  interests  are  con- 
cerned, appear  slothfulness  itself,  where  religious 
interests  are  at  stake.  Hence  they  are  eager  for 
worldly  prosperity,  but  not  eager  for  spiritual 
improvement;  attentive  to  the  state  of  their 
worldly  affairs,  but  not  attentive  to  the  state 
of  their  hearts.  They  profess  to  renounce  all 
for  Christ,  yet  wilfully  offend  him,  sooner 
than  endure  worldly  inconvenience  or  loss. 
They  dread  the  displeasure  of  an  employer  or  a 
customer,  more  than  his  displeasure.  They  are 
at  heart  more  anxious  for  the  world's  favour 
than  for  the  favour  of  God.  They  profess  to  take 
the  life  to  come,  as  their  inheritance,  but  in  reality 

evidently  regard  this  world  as  their  chief  portion 

• 

(l\  Iter.  iii.  1,  2.         (t)  Rev.  iii.  15-17.        (3)  Matt  n.  33. 


76  MARKS  OF  A  VAIN  RELIGION. 

Instead  of  making  every  thing  bend  to  religion, 
religion  must  bend  to  the  world,  and  eternal  in- 
terests be  hazarded  if  temporal  ones  are  to  be 
secured.     Alas,  their  religion  is  vain. 

Religion  is  vain  where  its  professed  possessors 
slight  those  privileges  and  means,  which  are 
designed  to  promote  its  influence  and  are  in- 
different to  the  universality  of  its  claims.  Love 
to  communion  with  God  in  private,  distinguishes 
true  piety.  Love  to  his  public  ordinances  has 
ever  marked  his  people.  David  said,  "  As  for  me 
I  will  call  upon  God ;  and  the  Lord  shall  save 
me.  Evening,  and  morning,  and  at  noon,  will  I 
pray,  and  cry  aloud ;  and  he  shall  hear  my 
voice.  Hearken  unto  the  voice  of  my  cry,  my 
King,  and  my  God ;  for  unto  thee  will  I  pray. 
My  voice  shalt  thou  hear  in  the  morning,  O 
Lord :  in  the  morning  will  I  direct  my  prayer 
unto  thee,  and  will  look  up.  Lord,  I  have 
loved  the  habitation  of  thy  house,  and  the  place 
where  thine  honour  dwelleth.  I  was  glad  when 
they  said  unto  me,  Let  us  go  into  the  house  of 
the  Lord."1  To  Christians  it  is  said,  "  Let  us 
consider  one  another  to  provoke  unto  love  and 
to  good  works :  not  forsaking  the  assembling 
of  ourselves  together,  as  the  manner  of  some  is ; 
but  exhorting  one  another:  and  so  much  the 
more,  as  ye  see  the  day  approaching."2  Love 
to  the  word  of  God  distinguishes  the  pious  soul. 
The  Psalmist  describes  its  instructions,  as 
"  more  to  be  desired  than  gold,  yea,  than  much 
fine  gold:  sweeter  also  than  honey,  and  the 
honey-comb."3     And  of  the  man  who  is  truly 

(]}  Psalm,  Iv.  16,  17.  Psalm,  v.  2,  3.  Psalm,  xxvi.  8.  Psalm.  cxxii.  1 
(•2)  Heb.  x.  24,  io.        (Uj  Psalm,  xix.  111. 


LIFE  WITHOUT  RELIGION  A  BLANK.  77 

blessed  it  is  declared,  "his  delight  is  in  the  law 
of  the  Lord,  and  in  his  law  doth  he  meditate  day 
and  night.  And  he  shall  be  like  a  tree  planted 
by  the  rivers  of  water,  that  bringeth  forth  his 
fruit  in  his  season  ;  his  leaf  also  shall  not  wither, 
and  whatsoever  he  doeth  shall  prosper."1 

Where,  instead  of  such  dispositions,  there  is 
little  value  for  communion  with  God,  and  private 
prayer  is  disregarded  or  lightly  valued,  there  is 
every  reason  to  apprehend  a  state  of  spiritual 
and  eternal  death.  Entire  neglect  of  prayer  is  a 
sure  token  of  spiritual  death.  The  prayerless  in 
effect  say,  "We  have  nothing  to  do  with  God. 
We  desire  no  intercourse  with  him  f*  and  none 
is  maintained.  They  are  atheists  in  practice, 
and  if  professedly  Christians,  worse,  in  one  view, 
than  atheists ;  as  they  believe  in  God  and  neg- 
lect him.  Neglect  of  prayer,  while  marking 
spiritual  death,  renders  the  wretched  and  guilty 
neglecters,  like  devils  and  the  damned ;  they 
never  pray  ;  and  makes  them  Satan's  property. 
As  well  might  we  expect  to  find  piety  in  hell 
as  in  a  prayerless  heart.  They  who  profess  reli- 
gion, but  who  pay  little  regard  to  prayer,  who 
for  every  trifle  slight  public  worship,  and  neglect 
the  blessed  book  of  God,  clearly  prove,  that  even 
their  religion  is  vain.  And  as  religion  is  designed 
to  subdue  and  transform  the  whole  man,  that 
which  allows  of  sin,  if  not  very  open  and  flagrant, 
and  pays  little  attention  to  growing  holiness,  is 
a  mere  delusion,  a  profession  without  possession, 
a  form  without  life. 

4.  Life  without  religion  is  a  dreary  blank.  The 
beasts,  the  birds,  the  reptiles,  answer  the  end  of 

I)  Psalm,  i.  2,  3. 


78  VARIOUS  EVILS  OF 

their  existence ;  but  man,  without  piety,  had  better 
never  have  been  born.  This  is  as  really  the  case, 
where  formality  is  put  in  the  place  of"  heartfelt 
piety,  and  where  religion  is  vain,  as  where  there 
is  no  appearance  or  profession  whatever.  Many 
are  the  evils  inseparably  connected  with  an  in- 
sufficient religion. 

A  vain  religion  imparts  no  saving  blessings. 
It  gives  no  title  to  an  interest  in  the  Saviour's 
merits;  and  is  vain  as  to  restoring  to  man  the 
divine  likeness  which  he  has  lost.  Religion  is  de- 
signed to  impress  on  a  fallen  immortal  the  like- 
ness of  his  holy  Creator  ;  to  infuse  into  his  nature 
those  dispositions  and  principles,  which  may  grow 
beneath  the  inclement  sky  of  this  world ;  but 
which  will  ripen  to  full  perfection,  among  the 
blessed,  beneath  the  brighter  skies  of  heaven. 
Religion  is  designed  to  qualify  its  possessors  to 
associate  with  angels  and  the  spirits  of  the 
just,  by  making  them  partakers  of  the  same 
principles,  and  feelings,  love,  and  hatred,  and 
character  as  they.  But  a  vain  religion  answers 
none  of  these  designs.  It  leaves  the  sinner 
where  it  found  him,  estranged  from  God,  and 
perishing  in  sin;  though  he  may  have  put  on  a 
mask  of  piety,  which  open  sinners  do  not  wear. 

The  possessor  of  a  vain  religion,  if  not  a  wilful 
hypocrite,  is  a  miserable  self-deceiver.  Has  he 
a  hope,  it  is  a  false  one.  He  thinks  his  state 
better  than  that  of  mere  worldly  men  around  him. 
In  this  he  deceives  himself;  for  it  is  really  no 
better.  His  sins  are  as  much  upon  him,  as 
theirs  on  them.  His  heart  is  as  truly  unchanged  , 
and  as  really  estranged  from  God.  He  has  no 
more  interest  in  the  Father's  favour,  in  the  love 


A  VAIN  RELIGION.  79 

of  the  Son,  and  in  the  blessings  of  eternal  life, 
than  is  possessed  by  more  profligate  sinners. 
Heaven  is  no  more  his  than  theirs ;  and  hell  is  no 
more  escaped  by  him  than  by  them.  Unhappy 
creature !  he  disregards  the  most  solemn  warn- 
ings, for  he  thinks  they  are  meant  for  others,  not 
for  himself;  and,  probably,  may  never  wake  to  a 
knowledge  of  his  real  character  and  situation,  till 
he  wakes  amidst  the  horrors  of  eternal  ruin. 

5.  In  some  views  a  vain  religion  is  the  most 
dreadful  of  evils.  If  earthly  hopes  prove  falla- 
cious, if  friends  betray,  if  health  is  vain,  and 
prospects  deceitful,  religion  still  might  enrich 
and  bless  you;  and  might  give  you  brighter 
prospects,  and  unfailing  friends,  and  hopes  in 
which  there  is  no  deception,  and  a  country  where 
the  inhabitant  shall  never  say,  "  I  am  sick."  But 
if  your  religion  is  vain,  even  your  religion,  that 
should  be  the  source  of  all  your  blessings,  even 
this  vain,  then  what  shall  do  you  good  ! 

In  one  view  a  vain  religion  is  worse  than  none 
at  all.  It  deceives  the  soul ;  and  renders  it  a 
more  certain  and  easy  prey  for  its  infernal  foe. 
The  religion  of  the  formalist  is  not  vain,  as  to 
accomplishing  Satan's  purposes.  These  it  ef- 
fectually promotes.  It  blinds  the  deathless  spirit 
till  its  day  of  grace  is  over.  Lulls  it  asleep  in 
false  security  and  sin,  till  in  eternity  it  awakes, 
as  from  a  pleasing  and  delusive  dream,  to  utter 
misery  ;  and  in  a  moment  feels  itself  in  a  state 
of  unpardoned  guilt  and  hopeless  wretchedness. 
Behold  such  an  unhappy  self-deceiver.  He 
passes  through  life  deluded  ;  talks  of  a  Saviour 
in  whom  he  has  no  interest,  and  heaven  in  which 
he  has  no  part.    At  length  he  dies,  and  dies  de- 


80  A  VAIN  RELIGION  RUINOUS. 

luded.  He  enters  eternity,  and  the  delusion 
vanishes.  Sudden  as  the  lightning  from  the 
blackest  cloud,  and  more  terrific  than  the  thun- 
ders of  the  most  appalling  tempest,  the  convic- 
tion darts  upon  him,  that  he  has  lived  and  died 
deceived  ;  and  he  is  overwhelmed  with  storms  of 
misery  and  mountainous  billows  of  woe.  O 
reader,  guard  against  the  delusions  of  a  vain 
religion  !  guard  against  a  formal  profession  of 
piety  !  To  treat  with  comparative  indifference 
what  a  Saviour  was  born  and  died  to  bestow,  and 
what  martyred  millions  have  laid  down  life  to 
secure,  is  a  folly  past  expression.  Consider  the 
Saviour's  solemn  and  decisive  language  :  "  Veri- 
ly, verily,  I  say  unto  you,  Except  ye  eat  the  flesh 
of  the  Son  of  Man,  and  drink  his  blood,  ye  have 
no  life  in  you."1 

"  Without  me  ye  can  do  nothing  ;"2  absolutely 
nothing  that  shall  benefit  your  soul,  unless  you 
cordially  receive  him,  and  in  his  strength  live  to 
God.  Formality  cannot  long  avail  you  any 
thing.  It  cannot  truly  comfort  you  here.  It 
cannot  pass  the  Judge's  bar.  It  cannot  secure 
you  a  place  in  heaven.  It  cannot  save  you  from 
the  depths  of  hell.  It  can  indeed  prevent  your 
enjoying  any  of  the  blessings  the  Saviour  died  to 
purchase.  It  can  delude  you  worse  than  even  a 
profligate  is  deluded;  but  no  one  good  can  it 
ever  accomplish  for  you.  Nothing  can  supply 
the  place  of  a  vital  union  with  Christ,  and  of  an 
interest  in  him.  No  knowledge,  no  morality,  no 
freedom  from  grosser  crimes,  no  serious  desires, 
no  occasional  convictions,  no  outward  forms, 
will  prove  a  substitute  for  Him.     You  can  have 

())  J  aim,  vi.  53.  (2)  John,  xr.  5. 


NO  NEUTRALITY  AS  TO  RELIGION.  81 

no  life,  till  you  are  brought  to  the  Lord  Jesus  as 
a  humble  penitent  believer.  Till  then  you  will 
be  dead  as  the  most  dead;  unpardoned  as  the 
most  unpardoned  ;  perishing  as  the  most  pe- 
rishing; and  condemned  as  really  as  the  most 
condemned.  "  How  long,"  then,  "  halt  you  be- 
tween trvo  opinions  ?  If  the  Lord  be  God,  follow 
him ;  bit  f  Baal,  then  follow  him."1 

6.  While  a  vain  religion  is  as  useless  and  mis- 
chievous, as  has  now  been  represented  ;  so  let  it 
be  impressed  upon  your  heart,  that  indecision  is 
equally  ruinous.  Where  God  and  religion  are 
concerned,  there  is  no  neutrality.  In  a  thousand 
cases  of  difference  and  dissention  you  might  say, 
'•  I  am  of  neither  side ;"  but  not  so  here.  If  you 
are  not  with  Christ,  you  are  in  his  view  against 
him.2  If  not  a  friend,  you  are  an  enemy.  If 
not  pardoned,  you  are  condemned.  If  not  lovely 
in  God's  sight,  you  are  hateful.  If  not  saved, 
you  are  lost.  If  not  travelling  to  heaven,  you  are 
doomed  to  hell.  There  is  no  neutral  ground  be- 
tween the  armies  of  the  Prince  of  Light  and  the 
orince  of  darkness.  There  is  no  middle  state. 
This  is  abundantly  evident  from  the  uniform 
language  of  the  scriptures.  The  Lord  Jesus 
speaks  of  two  ways,  and  but  two,  in  one  or  the 
other  of  which  all  mankind  are  travelling  :3  one 
broad  and  crowded,  but  leading  to  destruction  ; 
the  other  narrow  and  unfrequented,  but  conduct- 
ing the  few  travellers  in  it  to  eternal  life.  In 
figurative  language  he  represents  mankind  as 
divided  into  the  tares  and  the  wheat;4  compares 
them  :o  noxious  weeds  or  to  useful  grain,  yet 

(1)  1  Kings,  xviii.  21.     (♦)  Matt.  xii.  30.     (3)  Matt.  vii.  13,  11. 
(4)  Matt,  xiii  "JJ. 
R.  &  Eter.  Lite.  8 


82  MANKIND  FORM  BUT  TWO  CLASSES  : 

speaks  of  two  divisions,  and  but  two.  Elsewhere 
the  family  of  man  is  described  as  divided  into 
the  children  of  the  kingdom  and  of  the  wicked 
one,  of  God  or  of  the  devil.1  The  truly  pious 
are  quickenea  or  made  alive  by  God,  and  the 
rest  of  mankind  are  the  children  of  wrati.2  True 
Christians  are  of  God,  while  the  whole  world 
lieth  in  wickedness.3  The  uniform  language  of 
scripture  represents  mankind  as  divided  into  the 
two  classes  of  the  righteous  and  the  unrighteous. 
All  are  dead,  or  living  to  Christ;  are  in  a  state 
of  death,  or  have  passed  into  life  ;  are  forgiven, 
or  unforgiven  ;  converted,  or  unconverted  ;  con- 
sequently, blessed,  or  cursed  ;  ready  for  heaven, 
or  ready  for  hell.  In  conformity  with  these  re- 
presentations, no  middle  class  appears  at  the 
judgment  bar  ;  all  are  righteous,  or  unrighteous; 
at  the  Judge's  right  hand,  or  his  left;  and  in 
eternity  no  middle  state  is  apparent,  heaven  or 
hell  will  become  the  abode  of  every  child  of  man. 
7.  Among  the  two  immense  bodies  into  which 
the  scriptures  thus  divide  mankind,  there  may 
be,  and  are,  many  varieties,  though  in  what  de- 
cides their  state  there  is  a  pleasing  or  dreadful 
uniformity.  Life  may  be  weak,  as  it  is  in  an 
infant ;  but  it  is  still  life,  and,  unless  extinguish- 
ed, will  soon  manifest  its  reality  by  its  increasing 
vigour.  Death  may  seem  lovely,  as  in  the  corpse 
that  yet  retains  the  bloom  of  health ;  but  it  is, 
still  death,  and  soon  will  evidence  its  fatal  reign. 
Among  the  children  of  God  are  babes,  and 
young  men,  and  fathers  in  Christ.4  Some  bear 
of  the  fruits  of  holiness  thirty,  some  sixty,  and 

(l)Matt.xiii.3— 8.  Uohn,  Hi.  10.   (2)  Eph.  ii.  1, 2.    (3)  1  John,  v.  19. 
(4)  1  John,  ii.  12,  dee. 


THE  RELIGIOUS  AND  IRRELIGIOUS.  83 

some  a  hundred  fold.1  Among  the  crowds  that 
throng  the  downward  way,  some  are  disgusting 
profligates-,  others  scoffing  infidels ;  others  only- 
careless  of  religion  ;  others  amiable,  moral,  and 
kind  ;  others  almost  persuaded  to  be  Christians, 
yet  still  withholding  their  hearts  from  God. 

Among  these  are  many  varieties.  Some  seek 
religion  for  a  time,  and  then  desist  from  the  pur- 
suit of  its  blessings.  Others  try  to  unite  the  love 
of  Christ  and  of  the  world.  Many  never  at  heart 
sacrifice  all  things  for  him  ;  and  so,  if  they  even 
profess  religion,  only  stand  till  the  day  of  trial 
comes.  A  new  and  more  profitable,  though  ir- 
religious situation,  or  an  ungodly  wife  or  hus- 
band, has  charms  sufficient  to  draw  them  aside, 
Many,  like  the  young  ruler,  ask  how  they  may 
attain  eternal  life ;  but  dislike  a  path  so  narrow, 
and  "choose  the  way  that's  wide,  and  strive  to 
think  it  right"  Many  halt  between  the  worid 
and  Christ,  like  Israel  when  Elijah  said,  "  How 
long  halt  ye  between  two  opinions  ?  If  the  Lord 
be  God,  follow  him  ;  but  if  Baal,  then  follow 
him."2  Such  a  state  is  a  state  of  ruin.  Those 
who  act  thus,  are  not  persons  that  are  at  rest  in 
sin;  such  are  not  halting  between  two  opinions, 
but  are  the  willing  slaves  of  an  infernal  master. 
But  the  description  represents  those  who  are,  as 
to  religion,  wavering  and  irresolute,  sometimes 
one  thing,  and  sometimes  the  other.  Now  earn- 
est, then  negligent.  Now  attentive  to  religious 
ordinances,  then  trifling  with  them.  Now  at 
God's  house,  then  at  that  of  Satan.  A  Christian 
with  Christians,  and  a  worldling  with  the  world. 

8.   The  Lord  Jesus  solemnly  declares,   "No 

(1)  Matt.  xiii.  23.  (2)  1  Kings,  xviii.  21 


84  ALL  THAT  HAVE  THE  GOSPEL  ARE 

man  can  serve  two  masters ;  for  either  he  will 
hale  the  one,  and  love  the  other ;  or  else  he  will 
hold  to  the  one,  and  despise  the  other.  Ye  can- 
not serve  God  and  mammon."1  He  confirms 
this  solemn  truth  in  words  to  which  reference 
has  recently  been  made.  "He  that  is  not  with 
me  is  against  me,  and  he  that  gathereth  not  with 
me  scattereth  abroad."  He  that  is  not  my  deci- 
ded friend,  I  consider  as  my  decided  foe ;  and  he 
that  does  not  help,  injures  my  cause.  Thus  the 
Lord  Jesus  leaves  you  no  alternative  between 
decision  and  rebellion.  Do  you  say,  '*  This  is 
hard.  I  would  not  be  his  enemy;  but  at  heart 
to  sacrifice  all  for  him,  and  to  take  up  my  cross 
and  follow  him,  is  more  than  I  am  willing  to  do  ;" 
it  were  easy  to  show  that  this  is  not  hard  ;  that 
what  he  requires  is  just  and  reasonable;  that 
only  the  exceeding  wickedness  of  the  heart  would 
make  you  wish  to  offer  less  :  but  hard  or  not,  so 
it  is.  His  judgment  will  decide  your  eternal 
state  ;  and  he  has  already  decided,  "He  that  is 
not  with  me  is  against  me."  There  is  no  alterna- 
tive, but  unconditional  submission  to  him,  or 
continued  rebellion  against  him :  between  these 
make  your  choice. 

Examine  your  condition.  Since  there  is  no 
middle  way,  no  middle  state,  you  are,  at  this 
moment,  either  condemned  or  uncondemned  ; 
either  not  forgiven  or  forgiven ;  either  lost  or  sa- 
ved. Have  you  reason  to  fear  that  the  former  is 
your  lot  ?  O,  pray  for  grace  at  once  to  cast  your- 
self at  the  Saviour's  feet !  for,  according  to  the 
principles  the  Lord  himself  has  laid  down,  you 
are  his  foe  till  you  become  his  friend.     You  are 

(1)  Matt.  vi.  24. 


THE  FRIENDS  OR  THE  ENEMIES  OF  CHRIST.      85 

an  enemy  till  you  are  a  child.  You  are  lost  till 
you  are  saved.  You  are  cursed  till  you  are 
blessed.  You  have  all  blessings  in  his  love  and 
favour,  or  all  curses  in  impenitence  and  indeci- 
sion. You  are  a  rebel  till  you  receive  Christ. 
There  may  be  some  dispositions  to  penitence 
in  your  breast ;  there  may  be  some  desires  after 
religion ;  there  may  be  some  esteem  for  the  Tx)rd 
Jesus  ;  but  still  you  are  a  rebel,  rill  you  receive 
him  as  your  Lord  and  your  all.  A  country  re- 
bels against  the  most  benevolent  of  Monarchs. 
The  King  sends  his  Son  with  overtures  of  mercy. 
This  exalted  Messenger  of  his  Father's  love,  in- 
vites and  entreats  these  rebels  to  submit,  and  to 
receive  mercy  and  pardon.  Part  of  them  scorn 
his  offers  and  himself.  Part  of  them  persist  in 
obstinate  rebellion  :  but  a  part  waver ;  think  of 
the  mercy  proffered  ;  feel  half  disposed  to  yield  ; 
at  times  advance,  as  if  going  to  cast  themselves 
at  the  prince's  feet ;  seem  ready  to  throw  down 
their  arms ;  do  all  but  yield.  Yet  they  are  rebels 
still,  as  truly  as  their  more  obstinate  companions 
At  length  some  of  them  throw  down  their  arms; 
cast  themselves  at  their  injured  Sovereign's  feet; 
yield,  and  welcome  his  mercy.  Till  that  moment 
they  were  rebels.  From  that  moment  they  are 
rebels  no  longer.  —  The  application  is  easy.  Thus 
many  sinners  act.  They  listen  to  the  gospel ; 
profess  to  venerate  its  Author;  seem  to  advance 
almost  to  his  mercy-seat,  and  to  his  bleeding  cross. 
They  appear  ready  to  cast  themselves  at  his  feet, 
yet  do  not  quite  submit.  Alas,  they  are  enemies 
still!  enemies  while  halting!  while  wavering! 
while  delaying!  and  never  do  they  become  chil- 
dren, till  they,  in  effect,  cast  themselves  at  his 
8* 


86  INDECISION  AS  TO  RELIGION 

feet  with,  "Lord,  save  or  I  perish!    Lord,  what 
wilt  thou  have  me  to  do  !" 

9.  The  soul  is  as  much  ruined  by  indecision, 
or  by  trifling  with  Christ,  as  by  open  hostility. 
The  gospel  is  really  made  light  of,  where  it  is  not 
the  object  of  our  first  and  chief  concern  ;  and 
Christ  is  rejected  as  really  by  the  trifler  as  the 
infidel.  Suppose  a  number  of  persons  to  be  af- 
flicted with  some  dreadful  plague.  A  physician 
prescribes  for  them,  and  proffers  a  medicine  of 
infallible  efficacy.  Some  of  the  sufferers  reject 
the  medicine  and  call  it  poison.  Others  extol 
its  virtues,  but  never  take  it.  Where  in  the  end 
is  the  difference  t  and  where,  at  length,  the  dif- 
ference between  the  infidel  who  rejects  the  gos- 
pel, and  the  undecided  who  neglects  to  embrace 
the  great  salvation  ?  A  stranger  bent  on  a  bene- 
volent errand,  goes  through  a  village,  and  calls 
at  every  dwelling.  The  inhabitant  of  one  house 
blusters  at  him  for  knocking  at  his  door,  and 
dismisses  him  with  savage  ferocity.  Another, 
before  he  can  hear  his  errand,  shuts  the  door  in 
his  face.  A  third  receives  him  cordially  ;  com- 
mends his  benevolent  intentions  ;  extols  and  ad- 
mires his  disinterestedness;  but  takes  no  notice 
of  his  message.  Where,  as  to  benefit  from  the 
stranger's  message,  in  the  end,  is  the  difference 
between  these  seemingly  different  persons  ?  and 
where,  at  last,  between  the  scoffer  or  blasphemer, 
and  the  undecided  ?  They  all  in  fact  reject 
Christ,  though  the  latter  do  so  in  a  softer  manner 
than  the  former. 

10.  Consider,  then,  I  beseech  you,  that  a  pre- 
cious and  great  salvation  is  set  before  you  in  the 
gospel ;  that  an  almighty  and  infinitely  excellent 


AS  RUINOUS  AS  HOSTILITY.  87 

Saviour  claims  your  heart,  and  all  you  have  and 
are.  Never  forget  that  there  is  no  alternative 
between  being-  his  from  the  heart,  or  his  in  no 
degree  ;  that  there  is  no  alternative  here  between 
religion  or  more  aggravated  guilt;  and  hereafter 
between  heaven  and  deeper  ruin,  than  would 
have  been  your  lot  if  the  gospel  had  never 
reached  you.  They  that  will  not  lead  a  life  of 
holiness,  must  lead  a  life  of  sin  ;  and  they  that 
will  not  be  God's  children,  must  be  the  devil's 
slaves.  If  hostility  were  necessary  to  deprive 
you  of  Christ,  you  might,  though  undecided, 
hope  for  escape.  If  open  enmity  were  requisite 
to  undo  you,  you  might  plead,  "I  abhor  open 
enmity  against  such  infinite  excellence."  But 
only  neglect  the  Saviour,  only  obey  not  the  gos- 
pel, and  you  are  undone.  This  will  kill  your  soul 
like  famine,  that  kills  by  starvation,  as  effectually 
as  the  sword  that  kills  by  piercing  its  victim's 
heart.  This  indecision  will  keep  you  utterly 
poor,  and  destitute  of  all  spiritual  blessings.  This 
will  make  you  helpless,  guilty,  condemned,  like 
infidels  in  portion.  This  will  cause  you  to  pass 
a  few  years  of  sin  as  a  rebel  against  infinite 
goodness,  and  this  will  render  you  a  lost  soul 
through  eternal  ages  of  despair.  Then  for  ever 
and  ever  will  you  have  to  utter  the  tormenting 
lamentation,  "  I  chose  this  sorrow  when  1  would 
not  go  to  Christ  for  life;  when  I  would  waver 
between  the  world  and  him."  Unhappy  crea- 
ture, how  much  better  would  it  have  been  for  you 
never  to  have  been  born !  how  much  better  to 
have  been  a  dog,  or  a  serpent,  or  a  toad,  or  the 
most  contemptible  insect,  or  the  most  disgusting 
reptile,  than  to  possess  immortal  powers,  and 


88  DECISION  URGED. 

become  a  lost  soul  through  wicked  neglect  of  an 
all-compassionate  Saviour ! 

If  you  could  go  out  of  the  world  as  you  came 
into  it,  trifling  and  indecision  might  have  some 
excuse,  but  this  is  impossible.  As  here  there 
is  no  alternative  presented  to  you,  but  religion  or 
irreligion,  so  you  must  die,  a  happy  saint  or  an 
undone  sinner.  And  you  must  go  hence,  to  be- 
come as  happy  as  angels,  or  more  wretched  than 
guilty  and  miserable  Sodom.  You  must  rise  to 
the  happiest  heaven,  or  sink  to  the  deepest  and 
most  dismal  hell.  If  you  would  follow  what 
would  deceive  you,  continue  undecided  and  fol- 
low the  world.  If  you  would  be  left  helpless  in 
affliction,  and  in  death,  and  in  eternity,  still  trifle 
with  Christ  and  follow  the  world.  If  you  would 
be  like  the  wretched  and  despairing  when  dying, 
then  follow  the  world,  and  still  refuse  to  surren- 
der yourself  to  the  Saviour.  And  if  you  would 
have  your  portion  with  the  damned,  neglect  the 
Saviour  for  a  little  longer,  and  all  will  be  accom- 
plished, and  the  direful  deed  will  be  done.  But 
if  you  would  have  peace  with  God  ;  if  you  would 
possess  well-founded  hope;  if  you  would  be 
cheered  with  immortal  prospects ;  if  you  would 
have  an  everlasting  arm  placed  beneath  your 
dying  pillow  ;  if  you  would  meet  the  welcome, 
"  Come  in,  thou  blessed  ;"  if  you  would  be  a 
child  of  God  for  ever —  flee  to  the  Saviour.  At 
whatever  loss  flee  to  the  Saviour.  Whoever 
would  hinder  you  go  to  the  Saviour,  and  commit 
your  soul,  your  heart,  your  all,  to  him,  to  be 
truly  and  for  ever  his.  Would  companions  or 
friends  endeavour  to  hinder  you,  had  you  not 
better  renounce  their  friendship,  than  give  up 


ENCOURAGEMENTS  TO  EMBRACE  RELIGION.      <S9 

eternal  good  ?  Had  you  not  better  go  without 
them  to  heaven,  than  with  them  to  hell  ?  Had 
you  not  better,  even  if  you  were  houseless  and 
friendless,  and  without  raiment  and  food,  be 
safe  in  Christ,  and  be  guided  by  him  to  the 
paradise  of  God,  than  halt  or  waver,  though  in 
the  midst  of  worldly  enjoyment,  and  go  with  the 
careless  and  undecided  to  Satan's  dark  abode  ? 
—  The  God  of  mercy  guide  you  right ! 


CHAPTER  VI. 

ENCOURAGEMENTS  TO  EMBRACE  RELIGION,  FURNISH- 
ED BY  THE   GRACE  EXHIBITED  IN  THE  GOSPEL. 

1.  Ample  encouragement  to  seek  the  blessings 
of  heartfelt  piety,  is  presented  in  the  work  ef- 
fected by  the  blessed  Son  of  God ;  and  in  the 
displays  of  heavenly  love  manifested  in  him. 
Did  we  only  know  that  man  is  lost  and  guilty, 
and  were  it  impossible  to  point  out  a  refuge  for 
the  fallen  and  condemned,  it  would  be  useless  to 
contemplate  the  guilt  for  which  no  pardon  could 
be  found,  and  the  wretchedness  for  which  no  re- 
medy could  be  discovered.  But,  glory  to  God  in 
the  highest !  there  is  a  remedy,  for  there  is  a  Sa- 
viour. 

The  salvation  exhibited  in  the  gospel  is  infi- 
nitely precious;  it  is,  in  fact,  a  complication  of 
blessings,  every  one  of  which  is  of  invaluable  and 
eternal  worth. 

2.  Its  primary  blessing,  or  that  which  leads  to 
all  the  rest,  is  the  complete  forgiveness  of  sin. 
This  forgiveness  consists  in  the  eternal  God  no 


90  FORGIVENESS  OF  SIN 

longer  charging  sin  to  the  sinner's  account. 
"  Blessed  is  the  man  to  whom  the  Lord  will  not 
impute  (or  reckon)  sin." 

A  man  owes  me  a  debt.  I  cancel  it.  I  have 
now  no  charge  against  him.  Thus  the  blessed 
God  acts  when  he  pardons  a  transgressor.  He 
cancels  the  sinner's  debt.  Pardon  does  not,  in 
fact,  make  the  sinner  no  sinner;  but  it  renders 
him  as  free  from  the  charge  of  transgression  as 
if  he  had  never  sinned.  This  forgiveness  is  most 
full,  reaching  to  every  offence;  and  it  is  most 
free,  without  money  and  without  price.  Many 
expressive  images  are  employed  in  the  scriptures, 
to  represent  the  completeness  of  forgiveness.  It 
is  said,  "  Thou  wilt  cast  all  their  sins  into  the 
depths  of  the  sea."1  Forgiven  sin  is  thus  remo- 
ved and  hidden,  as  if  buried  for  ever  in  the. 
depths  of  the  unfathomable  ocean.  God  is  re- 
presented as  removing  sin  to  the  greatest  possible 
distance  from  the  soul.  "As  far  as  the  east  is 
from  the  west,  so  far  hath  he  removed  our  trans- 
gressions from  us."2  In  the  most  expressive  of 
images  it  is  said  by  God  himself,  "  Though  your 
sins  be  as  scarlet,  they  shall  be  as  white  as  snow."5 
Snow  just  fallen  from  the  clouds  is  whiteness 
itself,  unsullied  whiteness  ;  it  presents  to  view 
only  one  sheet  of  dazzling  white.  Thus  com- 
pletely pardoning  mercy  blots  out  transgression, 
and  renders  the  pardoned  soul  as  free  from  the 
charge  of  sin,  as  the  newly- fallen  snow  from  every 
darkening  stain. 

Where  sin  is  thus  forgiven,  the  reign  of  sin  is 
at  an  end.  Sin  may  harass  the  soul,  and  temp- 
tation distress  it ;  but  sin  no  longer  governs  it, 

(1)  Micah,  vii.  19.         (2)  Psalm,  ciii.  12.        (3)  Isaiah,  i.  18. 


DELIVERANCE  FROM  CONDEMNATION.      91 

like  a  mighty  tyrant,  driving  at  his  pleasure  his 
crouching  slave.  "Let  not  sin,  therefore,  reign 
in  your  mortal  body,  that  ye  should  obey  it  in  the 
lusts  thereof.  For  sin  shall  not  have  dominion 
over  you  ;  for  ye  are  not  under  the  law,  but  under 
grace.  But  now  being  made  free  from  sin,  and 
become  servants  to  God,  ye  have  your  fruit  unto 
holiness,  and  the  end  everlasting  life."1 

3.  Consequent  on  deliverance  from  the  load  of 
guilt,  is  deliverance  from  its  awful  doom.  The 
soul  is  delivered  from  the  curse  of  the  law  it  had 
broken.  "  Christ  hath  redeemed  us  from  the  curse 
of  the  law,  being  made  a  curse  for  us  "a  It  is  no 
longer  in  a  state  of  condemnation.  "  There  is  no 
condemnation  to  tbem  that  are  in  Christ  Jesus, 
who  walk  not  after  the  flesh  but  after  the  spirit."3 
No  condemnation ;  none  whatever.  None  for 
past  transgressions,  and  none  for  present  but  la- 
mented unworthiness.  No  condemnation  :  every 
evil  consequence  of  sin,  as  far  as  the  soul  is  con- 
cerned, is  removed  ;  and  as  no  guilt  lies  unpar- 
doned upon  it,  so  no  evil  threatens  it  in  time  or 
eternity.  The  pardoned  penitent  is  declared  to 
be  justified.4  In  other  words,  is  made  just  or 
righteous;  has  sin  no  more  charged  to  him,  than 
if  he  had  never  committed  it;  and  is  regarded 
by  God  with  the  same  favour,  as  if  he  had  been 
a  perfectly  innocent  being. 

4.  The  partaker  of  salvation,  being  thus  blessed, 
enjoys  the  divine  favour,  and  "has  peace  with 
God  through  our  Lord  Jesus  Christ/'5  and  is 
blest  by  the  eternal   Father's  love.6     Through 

(1)  Rom.  vi.  12.  14.  22.  (2)  Gal.  iii.  13.  (3)  Rom.  yuI.  L 

(4)  Luke,  XTiii.  14.    Rom.  iii.  24.  v.  1.        (o)  Rom.  v.  1. 

(6j  Job..,  xyi.  27. 


92  BLESSINGS  OF  SALVATION. 

wonderful  condescension  on  the  part  of  God,  the 
penitent  believer  is  numbered  with  his  children. 
"Now  are  we  the  sons  of  God,  and  it  doth  not 
yet  appear  what  we  shall  be."1  "  The  Spirit  it- 
self beareth  witness  with  our  spirits,  that  we  are 
the  children  of  God,  and  if  children  then  heirs, 
heirs  of  God  and  joint  heirs  with  Christ."2 

These  happy  persons  have  the  Lord  Jesus 
Christ  as  a  Saviour  ;  who  delivers  them  from  the 
wrath  to  come.  He  is  their  Shepherd  ;  the  chief 
Shepherd  ;  the  good  Shepherd ;  and  an  Advo- 
cate; who  ever  lives  to  intercede  for  them.3  The 
Spirit  of  God  becomes  their  helper :  and  the 
source  of  love,  and  joy,  and  peace  to  their  souls.4 
Angels  are  ministering  spirits  to  every  heir  of 
salvation  ;6  and  death,  with  all  its  solemnities,  to 
them  will  be  gain.  When  absent  from  the  body 
they  are  present  with  the  Lord.6  At  length  the 
end.  of  all  things  will  arrive,  and  salvation  begun 
when  guilt  was  taken  away,  will  be  perfected  by 
the  glories  of  the  resurrection  ;  by  the  solemn 
decisions  and  honours  of  the  judgment  day ;  and 
by  the  blessedness  of  eternal  life.7 

5.  This  salvation,  in  itself  so  rich  in  value, 
derives  additional  value  from  the  fact,  that  it  is 
an  eternal  salvation,  an  eternal  redemption. 
Look  down  in  your  imagination  to  the  pit  of  bell. 
Behold  its  horrors  —  its  darkness;  its  despair; 
its  torments ;  the  worm  that  never  dieth ;  and 
the  fire  that  never  shall  be  quenched  ;  and  con- 
sider, that  as  a  sinner  you  deserved  it  all,  and 

(I)  John.  iii.  I.  (2)  Rom.  viii.  16,  i7.    (3}  I  Thess  i.  10.  Tit.  ii.  1.  2. 
J-leh.  v.  9.  John,  x.  11.  I  Peter,  v.  5.  Rom.  Tiii.  34.  1  John,  ii.  2,  &c. 

(4)  John,  xiv.  16.  xvi.  7.       Horn.  v.  5.  Tiii.  II.  xv.  13,  &c.  &<:. 

(0)  Heb.  i.  14.      (6)  Phil.  i.  21.  23.     2  Cor.  v.  K.    (7)  1  Cor.  xv. 
Phil.  ii.  21.  Matt.  xxv.  34.    Rev.  xxi. 


SALVATION  AN  ETERNAL  GOOD.        9'A 

were  exposed  to  it  all.  Then  lift  up  your  thoughts 
to  the  heavenly  world.  Think  of  life  without 
death  ;  peace  without  pain  ;  holiness  and  happi- 
ness without  defect.  Now  suppose  everj'  moment 
of  your  life  extended  to  ten  thousand  ages  ;  that 
you  had  as  many  times  ten  thousand  ages  to  live, 
as  you  have  lived  moments.  Think  of  all  these 
ages  spentunder  God's  frown,  and  transgression's 
load,  amidst  the  horrors  and  despair  of  damna- 
tion. How  awful  the  ruin  !  Think  of  a  deliver- 
ance thus  lasting,  and  of  all  these  ages  passed 
in  the  light  and  holiness  and  blessedness  of 
heaven.  How  precious  a  salvation !  yet  you 
have  not  thought  of  eternal  salvation.  As  many 
times  ten  thousand  ages  as  there  have  been  mo- 
ments in  your  life,  are  but  the  twinkling  of  an 
eye  compared  to  eternal  salvation  !  O,  think  of 
this  !  Think  and  feel,  that  if  you  live  neglectful 
of  salvation,  more  than  ten  thousand  ages  of 
despair  and  horror,  of  guilt  and  gloom,  await  you 
for  every  sinful  moment  spent  on  earth  ;  and  that 
if  you  enjoy  its  blessings,  more  than  ten  thousand 
centuries  of  happiness  and  rest,  of  joy  and  love, 
await  you  in  the  heavenly  world,  for  every  mo- 
ment spent  in  the  Redeemer's  service  here.  How 
precious  is  such  a  salvation  ! 

6.  How  can  man  be  just  with  God  ?  Hew  be- 
come an  heir  of  heaven?  How  can  such  a  good 
be  obtained  for  a  ruined  and  miserable  sinner:' 
Many  ways  for  obtaining  peace  with  God,  have 
been  devised  by  the  blind  and  deluded  children 
of  men.  Offerings  and  forms,  and  acts  of  auste- 
rity and  penance,  have  formed  the  refuge,  the 
ruinous  refuge  of  many.  Others  have  rested  on 
penitence   and   charity ;    but    penitence   cannot 

R.&Eter.Lte  "     9 


94  HOW  CAN  MAN  BE  JUST  WITH  GOD  ? 

wash  away  innumerable  transgressions ;  and  cha- 
rity to  man  can  never  compensate  for  ingratitude 
and  rebellion  against  God.  Others  have  relied 
on  human  works,  or  freedom  from  grosser  trans- 
gressions, and  attention  to  some  social  duties,  as 
expressed  in  the  spirit  of  one  of  old.  "  I  am  not 
as  other  men  are,  extortioners,  unjust,  adulterers, 
or  even  as  this  publican.  I  fast  twice  in  the 
week.     I  give  tithes  of  all  I  possess/'1 

If  you  believe  some  previous  statements  from 
the  divine  word,  you  must  be  sensible  that  all 
these  are  entirely  insufficient,  and  cannot  make 
you  a  partaker  of  the  salvation  just  described. 
While  the  scriptures  represent  them  all  as  refuges 
of  lies,  that  the  overwhelming  flood  of  divine 
wrath  will  shortly  sweep  away,  that  blessed 
book  declares,  that  salvation  was  obtained  for 
men,  by  the  merits,  sufferings,  and  death  of  the 
Lord  Jesus  Christ.  He  "  obtained  eternal  re- 
demption for  us."s 

7.  To  accomplish  this  infinitely  benevolent 
object,  he  came  into  this  world,  and  the  Son  of 
God,  appeared  on  earth  as  the  Son  of  man. 
He,  "being  in  the  form  of  God,  thought  it  not 
robbery  to  be  equal  with  God  :  but  made  himself 
of  no  reputation,  and  took  upon  him  the  form  of 
a  servant,  and  was  made  in  the  likeness  of  men : 
and  being  found  in  fashion  as  a  man,  he  hum- 
bled himself,  and  became  obedient  unto  death, 
even  the  death  of  the  cross."3  He  was  born  at 
Bethlehem.  The  infidel  and  would-be  philoso- 
pher, scoff  at  the  idea  of  God  incarnate.  But 
what  right  have  they  to  scoff;  that  they  should 

(1)  Luke,  xviii.  11.  (2)  Heb.  ix.  12.  See  also  x.  12.  19. 

1  Peter,  i  1«.  Dan.  ix.  21.      Is.  i.  3,  &c.  &c.        {\i)  Phil.  ii.  (>-8. 


CHRIST  OBTAINED  REDEMPTION  FOR  MAN.       95 

assert  that  to  be  absurd  and  impossible  which 
God  himself  asserts  actually  to  have  taken  place? 

Ask  such  men,  "What  is  matter?"  They 
cannot  tell  you.  "  What  is  spirit  ?"  They  know 
nothing  about  it.  "  What  binds  the  parts  of 
matter  together?"  They  cannot  tell.  What  is 
their  own  body  ?  What  the  soul  ?  What  the 
nature  of  the  union  of  the  two  ?  Of  all  this,  and 
of  the  plainest  facts  in  nature,  let  them  search  as 
far  as  man  can  go,  they  know  nothing;  and  yet  they 
know  so  much  about  God,  as  to  contradict  what 
he  declares  ;  or  to  disbelieve  the  most  precious 
truths  of  bis  word,  because  of  their  incompre- 
hensible nature.  "  Seest  thou  a  man  wise  in 
his  own  conceit :  there  is  more  hope  of  a  fool 
than  of  him."1  Let  the  infidel  scoff  then,  if  he 
will,  in  the  greatness  of  his  folly,  but  receive  it  as 
the  most  precious  of  truths,  that  He  who  "  was 
with  God,  and  was  God,"2  became  for  you  a  man 
of  sorrows  ;  and  then  atoned  for  sin  and  iniquity 
He  bore  the  curse  for  us.  The  Father  "  hath  made 
him  to  be  sin  for  us  who  knew  no  sin,  that  we  might 
be  made  the  righteousness  of  God  in  him."3 

8.  Contemplate  the  unbounded  love  that  such 
a  plan  of  heavenly  grace  exhibits.  Think  of  the 
words  soon  uttered  but  never  exhausted:  "  God 
so  loved  the  world,  that  he  gave  his  only-begot- 
ten Son,  that  whosoever  believeth  in  him  should 
not  perish,  but  have  everlasting  life."4  "We 
have  seen  and  do  testify,  that  the  Father  sent  the 
Son  to  be  the  Saviour  of  the  world."5  Think  of 
the  objects  of  this  strange  compassion.  Misera- 
ble men  i  all  sinners !  all  dead !  all  rebels !  some 

(1)  Prov.  xxvi  12.  (2)  John,  i.  1.  (3)  2  Cor.  v.  21. 

(i;  Jonn,  iii.  lo\        (5)  1  Jchn,  iv.  14. 


96  THE  LOVE  OP  GOD. 

hardened,  others  heedless  !  Laden  with  mercies, 
and  forgetful  of  the  Giver !  History  tells  us, 
that  Augustus,  having"  twice  witnessed  the  ingra- 
titude of  one  of  his  subjects,  softened  him  when 
a  captive  rebel,  and  changed  him  into  a  friend  by 
a  third  time  bestowing  peculiar  favours  on  him. 
Thus  the  emperor's  treacherous  friend  was  soon 
won  to  him  ;  but  man  is  not  so  soon  won  to  God. 
The  Father  has  manifested  forbearance;  has  ut- 
tered in  his  word  entreaties  and  invitations ;  has 
borne  with  provocations,  ingratitude,  and  insult ; 
and  yet  is  forgiving.  To  complete  all  he  gave 
his  best-beloved,  the  "  brightness  of  his  glory,  and 
the  express  image  of  his  person."1  He  sent  his 
Son  ;  and  thus,  as  it  were,  by  one  gift  exhausted 
the  treasures  of  infinite  benevolence:  for  further 
in  displaying  love  how  could  even  God  advance  ! 
The  strange  and  matchless  love  thus  manifested, 
he  manifested  also  in  the  design  he  contemplated. 
He  gave  his  only-begotten  Son,  that  whosoever 

BELIEVETH   IN   HIM    SHOULD  NOT  PERISH  BUT  HAVE 

eternal  life.  He  would  have  manifested  love, 
if  he  had  consigned  a  world  of  rebels  to  non- 
existence ;  if,  when  indignation  and  wrath  had 
been  merited,  he  had  permitted  the  sinner  to 
forget  his  guilt  and  its  punishment  in  everlast- 
ing nothingness,  and  rendered  death,  what  infi- 
dels would  like  it  to  be,  an  eternal  sleep.  But 
such  was  the  Father's  love,  he  would,  through 
the  death  of  his  Beloved,  give  life.  And  not  a 
life  like  Adam's,  lengthened  to  almost  ten  cen- 
turies, or  ten  thousand  times  as  long,  but  eternal 
life;  and  delighting  in  the  happiness  of  the  par. 
doned  rebels  that  become  partakers  of  his  salva- 

(1)  Heb.  1.3. 


THE  HUMILIATION  AND  LOVE  OF  CHRIST.        97 

tion,  he  calls  them  to  his  eternal  glory  by  Christ 
Jesu3,  and  will  bless  them  with  eternal  freedom 
from  sorrows  and  from  sins.  O  wonderful  love 
of  God  !  and  wonderful  wickedness  of  infatuated 
man,  that  slights  and  disregards  such  patient 
and  unbounded  love ! 

9.  The  divine  love  manifested  in  the  scheme 
of  human  redemption,  was  most  gloriously  dis- 
played by  the  adorable  Son  of  God.     Though 
rich,  he  becomes  poor ;  and  says,  "  Lo,  I  come 
to  do  thy  will,  O  God."1    He  appears  on  earth  as 
the  babe  of  Bethlehem.     Angels  announce  his 
birth  ;  because  of  it  they  say,  "  Glory  to  God  in 
the  highest,"2  and  direct  the  astonished  shepherds 
where  to  find  the  King  of  Glory.     Where  and  in 
what  state  must  the  shepherds  find   him?     As 
angels  appear,  with  a  countenance  like  lightning, 
and  raiment  white  as  snow?     No:    as  a  babe. 
Amidst  royal  pomp,  for  courtiers  to  honour  and 
nobles  to  praise  ?     Had  this  been  the  case,  had 
he  taken  a  monarch's  throne,  the  love  were  infi- 
nite.    But,  no  !  he  does  not  thus  appear — he  is 
a  babe  amidst  poverty  and  want.     The  time  of 
his   sojourning   below   rolls   on,   and    he   says, 
"  foxes  have  holes,  and  the  birds  of  the  air  nests ; 
but  the  Son  of  Man  hath  not  where  to  hay  his 
head."3    At  length  he  dies,  and  dies  not  a  hasty, 
but  a  lingering  death ;  not  an  easy,  but  a  tor- 
menting death  ;  not  in  a  chamber  surrounded  by 
sympathizing  friends,  but  on  the  cross,  beset  by 
insulting  enemies ;  with  nothing  to  lessen  its  bit- 
terness; his  friends  fugitives;  his  enemies  scof- 
fers; gall  offered  him;  and  in  that  hour  of  his 
extremity,  the  presence  of  the  Father,  that  sup- 

(1)  Heb.  x.  y.       (2)  Luke,  ii.  9.       (3)  Luke,  is..  58. 
9* 


98  CHRIST  DIED  FOR  US  :    HIS  DEATH 

port  of  martyrs  and  of  confessors,  withdrawn. 
It  were  love  for  a  friend  to  die  for  a  friend ; 
greater  love  to  die  for  a  stranger ;  love  still  more 
exalted  to  die  for  an  enemy  ;  but  love  beyond 
description  to  die  for  an  enemy,  doomed  through 
that  enmity  to  die ;  yet  of  this  nature  was  the 
love  of  the  incarnate  Son  of  God,  though  love  far 
more  exalted  than  could  possibly  be  manifested 
by  one  mere  human  being  dying  for  another. 

How  many  were  those  sins  for  which  he  died  ! 
how  ruinous  !  how  aggravated  !  how  multiplied  . 
On  him  they  met ;  he  bears  the  whole  load.  He 
tasted  death  for  us :  when  all  were  dead  "  one 
died  for  all."1  He  came  "that  he  by  the  grace 
of  God  should  taste  death  for  every  man."*  He 
died  for  the  sins  of  others ;  he  had  none  of  his 
own.  He  must  die,  or  they  must  die  eternally  ; 
and  then  he  died  to  bring  them  near  to  God. 
"Christ  died  for  the  ungodly:"5  "died  for  our 
sins  :"4  "  died  for  us  :"5  he  "  gave  himself  for  our 
sins,  that  he  might  deliver  us  from  this  present 
evil  world  :"6  he  is  u  our  great  God  and  Saviour 
Jesus  Christ,  who  gave  himself  for  us  that  he 
might  redeem  us  from  all  iniquity,"7  and  ''suf- 
fered for  sins,  the  just  for  the  unjust,  that  he 
might  bring  us  to  God."8 

10.  As  his  sufferings  and  their  design  were 
expressly  foretold  by  prophets,9  so  they  appear 
to  have  been  strikingly  referred  to  in  some  of  th* 
dispensations  of  Moses.  The  passover  furnishes 
an  impressive  illustration  of  the  effect  of  the  Sa 
viour's  sacrifice.   The  destroying  angel  was  about 

(I)  2  Cor.  r.  14.     (2)Heb.  ii.  9.     (3)  Rom.  v.  6.     (-1)  2  Cor.  xv.  3. 

(5)  1  Thess.  v.  10.    (6)  Gal.  i.  4.    (7)  Tit.  ii.  14.    (8)  1  Pet.  iii.  18. 

(9)  Uavid,  Isaiah,  Daniel,  &c. 


FORETOLD  BY  PROPHECIES  AND  TYPES.    99 

to  proceed  through  the  land  of  Egypt,  spreading 
death  and  desolation.  The  paschal  lamb  was 
then  slain,  and  its  blood  sprinkled  on  the  Israel- 
itish  dwellings ;  and  it  was  declared,  the  Lord 
himself  would  protect  the  inhabitants  of  the 
blood-besprinkled  house  from  the  destroyer.1 
Thus  the  Father  justifies  and  protects  the  soul 
that  flees  for  refuge  to  the  atoning  sacrifice  of  the 
Son.  The  two  goats  on  the  great  day  of  atone- 
ment, appear  to  have  pointed  to  the  same  sacri- 
fice. One  of  them  was  slain,  and  his  blood  taken 
within  the  vail,  to  represent  the  Saviour's  atoning 
sacrifice.  Over  the  head  of  the  other  the  high- 
priest  confessed  the  sins  of  the  people,  and  sent 
nim  away  into  a  land  not  inhabited,  to  represent 
that  thus  the  Saviour  takes  all  sin  away.  View- 
ing him,  the  Christian  sings, 

"  My  faith  would  lay  her  hand 

On  that  dear  head  of  thine, 
While,  like  a  penitent,  I  stand, 

And  there  confess  my  sin. 
My  soul  looks  back,  to  see 

The  burdens  thou  didst  bear 
When  hanging  on  the  cursed  tree, 

And  hopes  her  guilt  was  there." 

A  propitiatory  sacrifice  was  called*  kopher, 
that  which  covers  or  hides ;  for  when  the  victim 
was  offered,  the  fault,  on  account  of  which  the 
offerer  presented  the  sacrifice,  was  passed  over.3 
Hence,  the  victim  might  be  said  to  hide  or  cover 
the  sin;  to  cleanse  the  offerer  from  it.  Thus 
Christ  offered  himself  as  a  sacrifice.  He  "  was 
jnce  offered   to  bear  the  sins  of  many;"    he 

(1)  Exod.  xii.  &c.  (2)  Exod.  xxix.  33.     Dan.  ix.  9.  &c. 

(3)  See  this  repeatedly  declared,  Leviticus,  Chapters  4  and  5. 


100  CHRIST'S  DEATH  CLEANSES  FROM  ALL  SIN. 

*  appeared  to  put  away  sin  by  the  sacrifice  of 
himself."1 

1 1.  Through  his  sufferings  sin  is  forgiven.  In 
those  ancient  offerings  there  was  no  real  virtue. 
The  divine  word  declares,  that  it  is  not  possible 
the  blood  of  bulls  and  of  goats  should  take  away 
sin.2  But  of  his  sacrifice  it  is  said,  that  he  "  by 
himself  purged  our  sins  ;"3  that  "  by  one  offering 
he  hath  perfected  for  ever  them  that  are  sancti- 
fied ;"*  that  believers  are  "justified  by  his 
blood  ;"5  and  that  "  his  blood  cleanseth  them 
from  all  sin/'6  Such  is  the  atoning  efficacy  ot 
his  sacrifice.  His  blood  cleanses  from  sin  ;  from 
sin  of  all  kinds ;  and  in  all  cases  where  the  soul 
is  led  to  him.  Precious  as  are  his  instructions, 
it  is  not  these  which  are  described  as  purifying 
the  soul  from  sin ;  but  his  blood.  Salutary  as 
are  his  heavenly  lessons,  it  is  not  these  that  hea) 
the  sinner's  wounds;  but  by  u  his  stripes  we  art- 
healed."7  Thus  by  dying  he  conquered  death. 
By  poverty  he  secured  for  millions  immortal 
wealth.  By  sufferings  purchased  for  millions 
unfading  happiness.  Thus  he  obtained  for  man 
eternal  redemption.  In  vain  had  the  loftiest  of 
the  angelic  host  tried  to  accomplish  such  a  tri- 
umph. It  could  be  effected  by  him  only  who 
was  God  manifest  in  the  flesh.  He  came  down 
from  heaven,  and  obtained  eternal  redemption; 
then  re-entered  heaven,  like  a  mighty  conqueror, 
and  lives  to  bestow  the  salvation  he  wrought  out. 
When  he  came  to  earth  the  world  was  perishing  ; 
but  when  he  returned  the  work  of  infinite  mercy 
was  accomplished  ;  and  redemption  u  as  secured 

(l)Heb.  ix.  28.  26.  &c.  (2)  Heb.  x.  4.  (3)  Heb.  i.  3. 

(4)  Heb.  x.  14.    (5)  Rom.  v.  9.    (6)  1  John,  i.  7.    (7)  Is.  liii.  6. 


THE  SAVIOUR  WORTHY  TO  BE  WELCOMED.    101 

for  all  that  will  ever  listen  to  the  invitations  of  his 
love. 

12.  This  salvation,  which  is  so  unutterably 
valuable,  which  was  secured  at  so  expensive  a 
price,  and  which  displays  such  incomprehensible 
love,  is  the  salvation  which  you  want,  and  which 
in  Ihe  gospel  is  offered  to  you.  Regard  the  an- 
gelic message  as  a  message  to  yourself — unto 
you  was  born  a  Saviour  Christ  the  Lord.  You 
cannot  save  yourself;  nor  blot  out  your  own  sins ; 
nor  change  your  own  heart;  nor  write  your  own 
name  in  heaven ;  nor  snatch  your  soul  from  the 
pit  of  woe,  nor  raise  it  to  eternal  bliss.  But  here 
is  a  Saviour  for  you,  who  has  come  to  do  all  this. 
Were  you  in  prison,  how  welcome  would  be  li- 
berty !  Were  you  in  slavery,  how  welcome  would 
be  a  deliverer!  And  how  welcome  should  a 
Saviour  be !  A  Saviour  from  the  load  of  sin ; 
and  from  the  reign  of  iniquity;  and  from  re- 
morse of  conscience  ;  and  from  the  wrath  of  God, 
and  from  the  damnation  of  hell.  How  welcome 
should  that  Saviour  be!  A  Saviour,  whose 
love  flows,  as  it  were,  in  streams  of  blood  divine ; 
and  who  confers  mercy  most  valuable  and  most 
complete.  An  earthly  sovereign,  perhaps,  spares 
the  forfeited  life  of  a  condemned  criminal ;  but 
the  criminal  becomes  an  exile,  and  wears  out  life 
in  banishment  from  his  country  and  his  home. 
But  this  Saviour,  when  he  forgives,  forgives  en- 
tirely ;  and  takes  the  pardoned  criminal,  and 
makes  him  a  child.  He  gives  to  the  pardoned 
soul  present  peace,  and  the  love  of  God  and  the 
glory  of  eternity. 

13.  Were  you  informed  of  a  Saviour,  but  had 
cause  to  doubt  whether  he  could  save  vou  to  the 


102  THE  LORD  JESUS  AN  ALMIGHTY 

uttermost,  the  tidings  would  not  be  so  gladsome. 
But  this  Saviour  is  an  Almighty  Saviour;  God 
manifest  in  the  flesh.  He  is  equal  to  the  task 
he  undertakes:  he  came  to  conquer  death  and 
Satan ;  to  open  heaven  and  people  it  from  earth  ; 
and  he  will  do  what  he  has  undertaken  to  per- 
form. He  gives  promises  that  none  but  a  God 
could  give,  and  will  fulfil  every  promise.  On  him 
have  millions  leaned,  and  he  has  never  failed  one 
that  trusted  in  him.  His  love  was  so  vast  that 
it  brought  him  down  from  heaven ;  and  his 
power  is  so  great  that  it  raises  myriads  there?. 
His  works  on  earth  manifested  his  power:  when 
the  dumb  spake;  when  the  deaf  heard;  when 
the  blind  eye  saw  ;  when  tempests  listened  to  his 
bidding;  when  diseases  fled  at  his  command; 
and  death  resigned  his  prey :  then  was  his  uncon- 
trollable power  displayed.  His  miracles  of  pow- 
er were  emblems  of  mightier  miracles  of  grace 
and  love:  he  has  opened  hearts  more  blind  than 
the  blindest  eyes;  and  taught  tongues,  more 
silent  than  the  dumb,  to  speak  his  Father's 
praise.  There  are  nc  sins  so  many  and  so  vile, 
that  he  cannot  blot  them  out;  no  hearts  so  hard 
that  he  cannot  soften  them  ;  none  so  unworthy 
that  he  cannot  welcome  them  ;  and  none  so  weak 
that  he  cannot  help  them  to  heaven.  Are  not 
the  tidings  of  such  a  Saviour  good  tidings  of 
great  joy  ? 

14.  Were  you  told  of  an  almighty  Saviour, 
but  had  cause  to  doubt  his  compassion  and  grace, 
the  tidings  would  not  be  so  full  of  unmirgled 
joy.  But  this  Saviour  "can  have  compassion," 
and  is  full  of  love.  Go  to  his  manger ;  what 
laid  him  there  but  love  ?     Go  to  the  garden  of 


AND  ALL-COMPASSIONATE  SAVIOUR.  103 

Gethsemane;  what  caused  him  to  endure  its 
agonies  and  bloody  sweat,  but  love?  Go  to 
Calvary  ;  what  made  him  bear  his  cross  and  die 
upon  it,  but  love?  Hearken  to  his  promises- 
"  Come  unto  me,  all  ye  that  labour  and  are 
heavy  laden,  and  I  will  give  you  rest.1  Him 
that  cometh  to  me  I  will  in  no  wise  cast  out."2 
What  speak  these  but  love?  Again,  hearken: 
"Verily,  verily,  I  say  unto  you,  He  that  heareth 
my  word,  and  believeth  on  him  that  sent  me, 
hath  everlasting  life,  and  shall  not  come  into 
condemnation ;  but  is  passed  from  death  unto 
life."3  What  speak  these  sweet  words  of  eternal 
life,  but  love?  Go  to  facts  in  his  conduct:  be- 
hold the  penitent  woman  weeping  at  his  feet ; 
the  pharisees  reprove  him  for  his  notice  of  her  ; 
but  he  says,  "Thy  sins  are  forgiven;  thy  faith 
hath  saved  thee;  go  in  peace."*  What  spoke 
that  language,  but  love  ?  See  Canaan's  widow  ; 
she  entreats  his  aid  for  her  afflicted  daughter; 
he  seems  to  turn  a  deaf  ear,  but  it  is  that  her 
faith  may  shine  more  conspicuous;  and  at  length 
he  says,  "  O  woman,  great  is  thy  faith  :  be  it  unto 
thee  even  as  thou  wilt."5  What  spoke  those 
words,  but  love  ?  O  reader,  as  there  are  no  sins 
ho  vile  that  he  cannot  blot  them  out ;  so  there  are 
none  so  vile  and  aggravated,  that  he  is  unwilling 
to  take  their  load  away.  As  there  is  no  heart 
too  hard  for  him  to  soften;  so  there  is  none  so 
hard,  that,  when  his  help  is  sought,  he  is  unwill- 
ing to  bestow  it.  As  there  are  none  so  unworthy 
that  he  cannot  help'them  ;  so  there  are  none  that 
he  is  unwilling  to  help.     And  as  there  are  none 

(1)  Matt  xi.  28.        (2)  John,  yi.  37.        (3)  John.  v.  24. 
(4)  Luke,  vii.  4s— oU.  (6)  Matt.  xv.  28. 


104  THE  READER  INVITED  TO  CHRIST. 

so  weak  that  his  strength  is  not  sufficient  for 
them ;  so  there  are  none  so  weak  but  he  is  will- 
ing to  help  them  to  death  and  to  heaven. 

15.  And,  reader,  all  these  tidings  are  for  you. 
If  he  were  all  that  has  been  described,  but  had 
no  blessings  for  you,  his  power,  his  grace,  his 
love  would  be  nothing  to  you.  But  all  these 
tidings  are  for  you,  if  you  will  listen  to  the  voice 
of  his  mercy.  Whosoever  will  may  "  take  the 
water  of  life  freely."1  The  provision  that  is  so 
ample,  and  so  suited  to  your  wants,  is  provided 
for  you.  Are  you  poor?  in  him  are  riches.  Are 
you  wretched?  in  him  is  happiness.  Guilty? 
with  him  is  pardon.  Destitute  and  friendless  ? 
with  him  is  endless  good.  Are  you  dying?  in 
him  is  life.  Through  his  poverty  you  may  be 
rich.  His  life  was  given  for  your  life.  Would 
you  be  a  slave  for  a  slave  ?  or  impoverished  for  a 
beggar?  or  condemned  for  a  criminal?  yet  the 
Son  of  God  has  done  this  for  you.  What  you 
desire,  if  you  are  a  penitent,  the  Saviour  is  will- 
ing to  give.  You  have  sinned,  but  he  has  suffered. 
You  are  unworthy,  but  God  will  accept  you  in 
the  beloved.  An  ancient  Christian  writer  remarks, 
"What  could  cover  our  sins  but  his  righteous- 
ness ?  By  whom  could  we,  who  were  wicked 
and  ungodly,  be  justified  but  by  the  only  Son  of 
God  ?  O  delightful  exchange  !  O  unsearchable 
contrivance!  O  unexpected  benefit!  that  the 
iniquity  of  many  should  be  hid  by  one  righteous 
person,  and  the  righteousness.of  one  justify  many 
wicked !" 

16.  If  you  are  a  humble  penitent  believer,  the 

(I)  Rev.  xxii.  17. 


VERSES.  105 

simple  and  plaintive  language  of  one  who  is  now 
a  saint  in  light,  may  express  your  feelings  : 

"  In  that  day,  O  grant  I  may 
Find  mercy,  Lord,  with  thee  ! 
Thro'  him  who  kept  thy  holy  law, 
Without  a  blemish  or  a  flaw, 
Then  died  upon  the  tree. 

"Full  of  sin  and  guilt  within, 
No  worthiness  1  plead  ; 
If  thou  iniquity  shouldst  mark, 
Dismal  my  prospect  were  and  dark, 
Hopeless  my  case  indeed. 

"  Merit  none  I  call  my  own, 
But  my  demerits  vast ; 
Think  of  the  merits  of  thy  Son, 
What  he  has  surTer'd,  he  has  done, 
And  I  am  sav'd  at  last. 

"  Vile  I  am,  but  that  blest  Lamb 
His  precious  blood  has  spilt  ; 
That  blood,  thou  hast  been  pleas'd  to  say, 
Can  wash  the  vilest  stains  away, 
And  cancel  all  my  guilt. 

"  On  Him  I  humbly  rely, 
All  other  help  abjure  ; 
Jesus,  to  thee  alone  I  flee, 
This  hope  shall  like  an  anchor  be, 
For  ever  firm  and  sure." 

17.  While  the  careless  presume,  the  penitent 
often  despond  ;  and  that  great  enemy,  who  tempts 
the  former  to  disbelieve  God's  threatenings,  tempts 
the  latter  to  doubt  his  promises.  If,  with  a  hum- 
ble and  contrite  heart  fleeing  from  your  sins,  you 
are  seeking  pardoning  grace,  be  assured,  on  thb 
authority  of  all  that  is  true  and  solemn  in  the 
gospel,  that  you  will  not  seek  in  vain.    The  Sa- 

R.  &,  Etcr.  Life.  10 


106  THE  DESPONDING  PENITENT 

viour  says,  "  This  is  the  will  of  him  that  sent  me, 
that  every  one  which  seeth  the  Son,  and  believeth 
on  him,  may  have  everlasting  life :  and  I  will 
raise  him  up  at  the  last  day."1 

Thus  he  declares  it  to  be  his  Father's  will,  that 
he  should  save  every  one,  however  lost  or  guilty, 
that  sees  his  excellency,  and  believes  on  him  for 
salvation.  To  this  he  adds  his  own  most  gracious 
promise :  "  Him  that  cometh  to  me  I  will  in  no 
wise  cast  out."2     Can  words  be  more  compre- 
hensive or  more  expressive  ?     Were  the  divine 
Saviour  to  say,  "Form  such  a  promise  as  will 
most  effectually  encourage  your  soul.     Tell  me 
what  it  is,  and  I  will  bind  myself  to  accomplish 
all  it  expresses ;"    would  it  be  possible  to  form 
promises  more  encouraging,  than  that  thus  given, 
and  others  to  which  reference  has  been  made  ? 
"  Him  that  cometh  to  me  I  will  in  no  wise  cast 
out  ?"     No  sins,  however  great,  no  guilt,  how- 
ever aggravated,  shall  prevent  the  penitent's  sal- 
vation that  comes  to  me.     Not  the  continuance 
of  transgression  that  has  been  prolonged  through 
many  rebellious  years,  shall  keep  the  soul  from 
pardon  which  comes  to  me.     No  meanness  and 
insignificance  shall  cause  me  to  slight  the  peni- 
tent that  seeks  salvation  at  my  hands.     No  pre- 
sent unworthiness  and  lamented  defects,  if  he 
come  to  me,  shall  cause  me  to  cast  him  out.    No 
want  of  ability  to  make  a  suitable  return,  shall 
prevent   my  exercising    my    pardoning   mercy. 
"  Him  that  cometh  to  me  I  will  in  no  wise  cast 
out."   Elsewhere  it  is  declared,  "  He  is  able  also 
to  save  them  to  the  uttermost  that  come  unto 
God  by  him,  seeing  he  ever  livelh  to  make  inter- 

(1)  John,  vi.  30.  (2)  John,  vi.  37. 


ENCOURAGED.  1 07 

cession  for  them."1  Thus  you  are  assured,  that 
he  can  save  from  the  heaviest  load  of  sin  ;  for  he 
can  save  to  the  uttermost.  He  can  save  from  the 
greatest  extremity  of  danger  ;  for  he  can  save  to 
the  uttermost.  He  can  save  amidst  all  the  as- 
saults or  trials  of  time,  and  save  with  a  salvation 
that  shall  extend  through  eternity ;  for  he  can 
save  to  the  uttermost.  He  ever  lives  to  save. 
His  saving  power  continues  from  age  to  age, 
unimpaired  by  the  flight  of  time;  unweakened 
by  the  ingratitude  with  which  millions  neglect 
his  great  salvation.  So  earnest  is  the  Lord  Jesus 
to  save,  that  he  compares  himself  to  a  person 
standing  and  knocking  at  a  door,  and  seeking 
admittance,  that  he  may  benefit  every  one  v\ho 
opens  to  him.*  So  earnest  is  he  to  save,  that  he 
has  commissioned  his  servants  to  say,  "Now  then 
we  are  ambassadors  for  Christ,  as  though  God 
did  beseech  you  by  us :  we  pray  you  in  Christ's 
stead,  be  ye  reconciled  to  God/'3 

In  other  cases  the  poor  beg  of  the  rich  ;  here 
he,  who  is  possessed  of  infinite  riches,  begs  the 
poor  to  be  enriched  by  him.  Subjects  beg  the 
favour  of  kings ;  but  here  the  King  of  kings  be- 
seeches a  rebellious  worm  to  accept  his  favour. 
Criminals  implore  their  judge's  mercy  ;  but  here 
the  Judge  beseeches  the  condemned  criminal  to 
receive  the  mercy  he  delights  to  bestow.  And 
can  he,  who  condescends  so  much  to  benefit  lost 
mankind,  be  unwilling  to  save  a  suppliant  seek- 
ing mercy  at  his  feet ! 

18.  Perhaps  you  say,  "I  have  wasted  many 
years.  They  have  all  been  marked  with  careless- 
ness and  sin.     I  have  abused  many  mercies,  and 

(1)  Heb.  vii.  25.  (2)  Rev.  iiL  20.         (3)  2  Cor.  v.  20. 


108  ENCOURAGEMENT 

grieved  the  Spirit  of  God  by  long-continued  neg- 
lect/' Allow  it  to  be  so ;  and  if  it  is,  you  cannot 
oe  too  deeply  humbled  for  such  aggravated 
transgressions ;  yet  the  Saviour  says,  "  Him  that 
cometh  to  me  I  will  in  no  wise  cast  out;"  and  of 
him  it  still  is  said,  u  He  is  able  to  save  them  to 
the  uttermost  that  come  unto  God  by  him." 

Perhaps  you  urge,  "My  sins  are  great  and 
many."  So  were  Israel's,  yet  God  said  to  them, 
"Let  the  wicked  forsake  his  way,  and  the  un- 
righteous man  his>  thoughts;  and  let  him  return 
unto  the  Lord,  and  he  will  have  mercy  upon 
him ;  and  to  our  God,  for  he  will  abundantly 
pardon."1  So  were  Paul's:  he  persecuted  the 
church  of  God,  yet  he  obtained  mercy,  and  de. 
clared,  "  This  is  a  faithful  saying,  and  worthy  of 
all  acceptation,  that  Christ  Jesus  came  into  the 
world  to  save  sinners;  of  whom  1  am  chief. 
Howbeit  for  this  cause  I  obtained  mercy,  that  in 
me  first  Jesus  Christ  might  show  forth  all  long- 
suffering,  for  a  pattern  to  them  which  should 
hereafter  believe  on  him  to  life  everlasting."2  So 
were  those  of  many  that  became  members  of  the 
Corinthian  church.  To  them  it  was  said,  "  Know 
ye  not  that  the  unrighteous  shall  not  inherit  the 
kingdom  of  God  ?  Be  not  deceived  :  neither 
fornicators,  nor  idolaters,  nor  adulterers,  nor  ef- 
feminate, nor  abusers  of  themselves  with  man- 
kind, nor  thieves,  nor  covetous,  nor  drunkards, 
nor  revilers,  nor  extortioners,  shall  inherit  the 
kingdom  of  God.  And  such  were  some  of  you;" 
yet  vile  as  they  had  thus  been,  through  heavenly 
grace  it  was  added,  "  but  ye  are  washed,  but  ye 

(1)  Is.  It.  7  (2)  1  Tim.  I.  15, 16. 


FOR  THE  DESPONDING.  109 

at?  sanctified,  but  ye  are  justified  in  the  name 
of  .he  Lord  Jesus,  and  by  the  Spirit  of  our  God."1 

Your  sins  are  great,  but  they  are  not  greater 
than  God's  mercy.  "For  as  heaven  is  high 
above  the  earth,  so  great  is  his  mercy  toward 
them  that  fear  him.  As  far  as  the  east  is  from 
the  west,  so  far  hath  he  removed  our  transgres- 
sions  from  us.m  Your  sins  are  great ;  their  vile 
ness  cannot  be  expressed,  yet  their  vileness  can- 
not exceed  the  infinite  value  of  the  Saviour's 
atoning  blood.  "It  cleanseth  from  all  sin."3 
"Where  sin  abounded,  grace  did  much  more 
abound."4 

Your  sins  are  great ;  but  the  longer  you  wait 
the  greater  they  will  be.  Every  day  in  which 
you  delay  to  trust  yourself  and  your  all  to 
Christ,  adds  to  the  number  of  your  transgressions. 
He  is  a  great  forgiver.  Whatever  you  are,  flee  to 
Him.  Are  you  young  or  aged,  poor  or  rich,  go  to 
Christ.  Have  you  been  moral  or  profligate,  go 
to  him.  If  you  have,  been  a  swearer,  and  a 
drunkard,  break  off  your  sins,  and  flee  to  him. 
If  you  have  been  the  most  moral  of  mankind, 
you  still  need  him,  or  must  die.  When  Joseph 
fed  the  famishing  inhabitants  of  Egypt,  the 
general  direction  for  all  that  needed  food,  was, 
"  Go  to  Joseph  ;"  and  for  all  that  feel  themselves 
undone, the  direction  is,  "Go  to  Christ."  In  his 
mercy  there  are  heights,  and  depths,  and 
lengths,  and  breadths,  equal  to  all  your  wants. 
There  are  depths  that  will  reach  low  as  the 
depths  of  your  guilt  and  danger,  nnd  reach,  and 
save   you   from   the   ed^e  of  hell.    There   are 

(1)  1  Cor.  vi.9—  1L     (2)  Psalm,  ciii.  11, 12.     (3)  1  John,  i-  7. 
(4)  Horn.  v.  20. 

10* 


110  SALVATION  FREE 

heights  that  will  advance  you  to  unknown 
holiness  and  happiness,  in  the  heavenly  world. 
There  are  breadths  that  will  cover  all  your  guilt ; 
and  lengths  that  will  flow  on  through  the  scenes 
of  time,  attend  the  soul  to  death  and  judgment, 
and  then  bless  a  whole  eternity.  And  all  this 
is  ready  to  bless  you.  You  may  think  with 
ecstacy,  "  I  have  not  to  obtain  redemption  by  my 
feeble  efforts.  It  is  already  obtained.  The 
Lord  Jesus  Christ  gained  it  for  me.  The  work 
is  already  done.  His  blood  can  take  away  my 
sins.  His  righteousness  can  clothe  my  soul, 
and  supply  my  want  of  righteousness.  And, 
though  separate  from  him  I  am  nothing,  and 
have  nothing,  yet  in  him  is  all  1  want." 

19.  All  this  good,  and  all  the  blessings  of  the 
Saviour's  grace,  you  may  have  freely  and  fully. 
All  the  fitness  requisite,  is  to  feel  your  need  of 
him,  and  be  cordially  willing  to  receive  him, 
as  he  is  set  before  you  in  the  gospel.  You 
want  no  previous  preparation  to  render  you  less 
unworthy  of  pardoning  mercy,  but  may  come  to 
the  Saviour  guilty  and  lost  as  you  are.  This  is 
abundantly  evident  from  his  word.  Consider 
the  parable  of  the  prodigal;1  he  went  to  his 
Father  in  wretchedness  and  misery,  but  at  once 
experienced  pardoning  mercy.  Look  at  the  his- 
tory of  the  publican.*  When  he  prayed,  "God, 
be  merciful  to  me  a  sinner!"  it  was  with  that 
oppressive  sense  of  his  own  unworthiness,  that  he 
would  not  so  much  as  lift  up  his  eyes  unto  hea- 
ven; but  he  went  down  to  his  house  justified. 
Think  of  the  case  of  the  multitudes  whose  con- 
version is  recorded  in  the  second  chapter  of  the 

(1)  Luke,  xt.  (2J  Luke,  xviii. 


FOR  THE  MOST  UNWORTHY.  1  I  1 

Acts  of  the  Apostles.  They  are  charged  with 
even  the  monstrous  guilt  of  having  taken  and  by 
wicked  hands  crucified  and  slain  "the  Lord  of 
glory  :"  but  when  they,  pierced  to  the  heart,  in- 
quire what  they  must  do  to  be  saved,  at  once  they 
are  directed  to  the  Saviour^  and  the  same  day 
which  saw  them  broken-hearted  penitents,  beheld 
them  rejoicing  disciples.  Consider  the  history 
of  the  gaoler.1  He  was  a  heathen  and  a  perse- 
cutor. He  was  this  over  night.  During  the 
night  not  only  were  his  slumbers  dissipated  by 
the  earthquake,  that  shook  the  prison,  but  his 
soul  was  filled  with  alarm,  from  a  sense  of  the 
danger  of  his  state.  With  trembling  and  anxiety 
he  inquires,  "  Sirs,  what  must  I  do  to  be  saved  ?" 
He  is  answered,  "Believe  on  the  Lord  Jesus 
Christ,  and  thou  shalt  be  saved."  He  welcomes 
the  tidings ;  and  he  who  in  the  evening  was  a 
heathen  and  a  persecutor,  and  in  the  night  a 
trembling  penitent,  before  the  morning  dawns 
has  received  the  gospel  message,  and  rejoices  in 
the  Lord  as  his  salvation.  In  all  these  cases 
there  were  no  preparatives  requisite,  but  a  feeling 
of  their  want  and  guilt,  and  willingness  to  wel- 
come the  proffered  mercy,  by  receiving  the  Lord 
Jesus  as  their  Saviour  and  their  Lord.  Just  as 
free  is  salvation  to  you  ;  and  to  be  enjoyed  in  the 
same  way  by  faith  in  the  Lord  Jesus  Christ;  a 
faith  which  humbly  relies  upon  him,  and  includes 
the  surrender  of  soul  and  body  to  him. 

Conformably  with  these  views  the  Lord  Jesus 
is  described  as  saving,  and  the  Father  as  justify- 
ing, not  the  righteous,  not  the  worthy,  but  the 
ungodly.     "They  that  are  whole  need  not  a 

(1)  Act»,  XTi. 


m 


THE  DEATH  OF  CHRIST  MUST  BB 


physician,  but  they  that  are  sick.  I  came  not  to 
call  the  righteous  but  sinners  to  repentance."1 
"  The  Son  of  Man  is  come  to  seek  and  to  save 
that  which  was  lost."2  "All  have  sinned,  and 
come  short  of  the  glory  of  God  ;  being  justified 
freely  by  his  grace  through  the  redemption  that 
is  in  Christ  Jesus.  Therefore  we  conclude,  that 
a  man  is  justified  by  faith  without  the  deeds  of 
the  law.  To  him  that  worketh  not,  butbelieveth 
on  him  that  justifieth  the  ungodly,  his  faith  is 
counted  for  righteousness."8  "When  we  were 
enemies  we  were  reconciled  to  God  by  the  death 
of  his  Son."4 

20.  The  death  of  Christ  cannot  be  to  you  a 
matter  of  no  concern.  It  will  prove  either  a 
blessing  or  a  curse.  He  died  to  reconcile  you 
to  God.  If  you  slight  him,  you  will  be  banished 
further  from  God,  than  if  he  had  never  died.  He 
died  to  deliver  you  from  guilt  and  remorse,  to 
save  you  from  hell,  and  raise  you  to  heaven.  If 
you  slight  him,  your  guilt  will  be  increased  many 
fold ;  your  remorse  will  be  more  tormenting ; 
heaven  will  be  for  ever  shut  against  you  ;  and 
you  will  sink  in  the  depths  of  a  deeper  hell.  But 
if  you  welcome  him,  in  him  you  will  be  com- 
pletely saved,  completely  blest.  You  will  know 
the  Lord  Jesus  Christ  as  your  all  in  all ;  and 
while  a  growing  acquaintance  with  yourself  may 
lead  you  to  adopt  the  words  of  a  dying  saint, 
"  God  may  justly  condemn  me  for  the  best  duty 
I  ever  did,"  in  him  you  will  have  peace.  You 
may  then  with  the  happy  apostle  exclaim,  "  I 
know  whom  I  have  believed,  and  am  persuaded 

(I)  Matt.  ix.  12.    (2,  luL?,  xi»    10.    (3)  Rom.  iii.  23,  24,28.    it.  5. 
(4,  Rum.  v.  10. 


A  BLESSING  OR  A  CURSE.  1  13 

that  he  will  keep  what  I  have  committed  unro 
him  against  that  day.1"  Yes,  he  will  keep  the 
invaluable  treasure  I  have  trusted  to  his  hands. 
I  expect  temptations ;  I  expect  to  meet  the  so- 
lemnities of  a  dying  hour — but  amidst  all  he  will 
keep  what  I  have  committed  to  him.  I  expect 
to  meet  him  at  the  judgment  day  ;  to  look  upon 
a  dissolving  world  ;  to  see  the  earth  burning,  the 
heavens  vanishing  away;  to  behold  the  Judge 
upon  his  fiery  throne,  and  the  universe  gathered 
before  him — yet  amidst  all  these  scenes  of  so- 
lemnity, he  will  keep  what  I  have  committed 
unto  him. 

If  you  have  become  the  humble  disciple  of  the. 
Saviour,  all  this  invaluable  good  he  will  effect  for 
you.  Still  daily  cleave  to  him,  and  let  him  be 
your  all  in  all.  Manna  was  to  Israel,  for  a  time, 
their  only  food ;  so  Christ  must  be  to  you  the 
only  bread  of  life.  Here  rest — he  gave  himself 
for  me.  Is  it  inquired,  What  plea  have  you  to 
ward  off  condemnation  ?  The  Lord  Jesus  has 
died.  Why  are  you  forgiven  ?  Because  the  Lord 
Jesus  has  died.  Why  do  you  hope  for  mercy  ? 
The  Lord  Jesus  has  died.  Why  do  you  expect 
heaven  ?  The  Lord  Jesus  has  died,  and  1  have 
fled  to  him.  No  works  of  righteousness  have  we 
to  atone  for  guilt  that  is  passed,  but  the  Lord 
Jesus  has  died.  No  merits  have  we  in  present 
obedience,  to  deserve  divine  blessings  for  the 
future,  but  the  Lord  Jesus  has  died,  has  obeyed 
and  suffered  in  our  place.  No  offerings  have  we 
wherewith  to  come  before  the  Lord,  and  to  bow 
ourselves  before  the  high  God,  none  to  present 
that  will  deserve  his  notice,  but  the  Lord  Jesus 

(l)2Tiiu.  i.  12. 


1 14  HYMN. 

has  died.  Here  Christian  hope  begins,  here 
rests,  here  ends — the  Lord  Jesus  has  died.  Re- 
gard 

"This  first,  this  last,  this  midst,  and  without  end." 

21.  A  hymn  by  the  late  Mr.  Neuton  expresses 
with  peculiar  felicity  the  Christian's  feelings  and 
hopes : 

•*  One  glance  of  thine,  eternal  Lord, 
Pierces  all  nature  through; 
And  all  the  thoughts  of  ev'ry  heart 
Are  open  to  thy  view  ! 

"  Though  greatly  from  my  soul  conceal'd, 
Thou  seest  my  inward  frame : 
To  thee  I  always  stand  reveal'd 
Exactly  as  1  am  ! 

"Since,  therefore,  I  can  hardly  bear 
What  in  myself  I  see  j 
How  vile,  how  blai  k,  must  I  appear, 
Most  holy  God,  to  thee ! 

"  But  O  !  my  Saviour  stands  between, 
In  garments  dy'd  in  blood  ! 
'Tis  he,  instead  of  me,  is  seen, 
When  I  approach  to  God. 

"  Thus,  though  a  sinner,  I  am  safe  : 

He  pleuds  before  the  throne 

His  life,  his  death,  in  my  behalf, 

And  counts  my  sins  his  own. 

"  What  wondrous  love,  what  mystery, 
In  this  appointment  shine! 
My  sitis  he  taken,  and  gives  to  me 
His  righteousness  divine !" 

22.  There  are  some  so  exceedingly  wicked  as 
to  pervert  the  truths  exhibited  in  this  chapter,  to 
♦heir  own  deeper  condemnation.     Because  the 


8IN  OF  ABUSi::^  TT!ii  DOCTRINES  OF  GRACE.    1  \6 

foundation  of  a  sinner's  hope  is  a  crucified  Sa- 
viour, and  salvation  is  the  free  gift  of  God,  they 
make  this  grace  an  occasion  for  sin  ;  and  are  care- 
less of  the  very  holiness  in  which  this  wonderful 
grace  should  render  them  daily  anxious  to  excel. 
If  you  are  ever  tempted  to  indulge  such  a  spirit, 
consider  that  it  is  the  vilest,  the  most  ungrateful, 
the  most  infernal,  that  exists  out  of  the  pit  of 
perdition.  "  Without  holiness  no  man  shall  see 
the  Lord."  The  principle  that  denies  the  neces- 
sity of  Christian  holiness,  is  one  of  the  worst  of 
heresies;  and  the  individual  who  vaunts  his 
prospects  of  heaven,  and  his  confidence  in  Christ, 
while  he  turns  the  grace  of  God  into  licentious- 
ness, and  lives  the  slave  of  sin,  appears,  perhaps 
more  completely  than  any  other  human  being, 
the  dupe  and  the  image  cfthe  wicked  one. 


CHAPTER  VII. 

RELIGION  URGED  BY  CONSIDERATIONS  CONNECTED 
WITH  THE  GOODNESS  AND  CLAIMS  OF  THE  ETER- 
NAL GOD,  AND  WITH  THE  GUILT  AND  EVILS  OF 
NEGLECTING  THE  LORD  JESUS  CHRIST. 

1.  In  several  former  chapters  the  design  has 
been,  to  represent  to  you  the  nature  of  religion  ; 
to  show  you,  from  a  scriptural  view  of  your  own 
state,  how  needful  its  blessings  are  to  you  ;  and, 
by  exhibiting  the  Saviour's  grace,  to  present  the 
encouragements  that  exist  for  seeking  this  great 
salvation.  And  now,  reader,  as  addressing  you 
on  a  matter  of  life  or  death,  of  life  or  death 
eternal,  I  beg  your  attention,  while  some  of  those 


1 16    THE  CHOICE  OF  RELIGION  MOST  IMPORTANT. 

solemn  motives,  which  should  engage  your  heart 
to  the  Saviour  and  religion,  are  plainly  set  before 
you.  If  you  have  already  happily  felt  their 
power,  it  may  revive  past  salutary  impressions 
to  review  them  again.  But  if  you  have  not,  if 
you  are  to  the  present  moment  a  trifler  with  God 
and  your  own  soul,  then,  by  all  that  is  dear  to  you, 
be  entreated  to  read  seriously,  and  to  consider 
attentively,  the  solemn  reasons  that  should  urge 
true  piety,  as  the  one  thing  needful,  on  your 
immediate  choice.  This  is  the  most  important 
choice  that  can  ever  demand  your  attention.  It 
concerns  you  now,  as  to  the  state  in  which  you 
must  pass  the  remainder  of  your  days,  whether 
in  guilt  or  piety,  in  safety  or  in  danger ;  it  will 
concern  you  in  death,  as  to  possessing  comfort, 
or  sinking  in  distress ;  it  will  concern  you  when 
entering  eternity  ;  and  will  eternally  make  a  dis- 
tinction in  your  condition,  as  blest  and  saved,  or 
lost  and  accursed.  The  blessings  of  the  present 
world  you  need  but  for  a  span  of  time ;  but  the 
blessings  of  religion  for  all  eternity.  These  bless- 
ings are  needful  for  both  worlds.  In  the  pos- 
session of  divine  grace,  you  might  be  happy 
though  destitute  of  earthly  good.  So  was  Laza- 
rus, when  lying,  though  in  the  depths  of  poverty, 
at  the  very  gate  of  heaven.  But  if  destitute  of 
religion,  you  can  have  no  happiness  hereafter 
nor  be  truly  happy  here.  Other  things  will  not 
supply  the  want  of  this;  but,  as  to  what  is  most 
important,  this  would  supply  the  want  of  all 
things.  The  soul  that  enjoys  the  Saviour's  fa. 
vour,  belongs  to  the  same  family  as  the  angels  ot 
light;  and  soon  will  be  as  blessed  and  as  happy 
as  trev. 


THE  CLAIMS  OF  GOO.  117 

•  A  Christian  and  as  angel  ;   these  between 
How  thin  the  barrier  !     What  divides  their  state  ? 
Perhaps  a  moment,  or  perhaps  a  year, 
Or  if  an  age  it  is  a  moment  still, 
A  moment  or  eternity's  forgot." 

2.    Consider  to  whom  you  are  entreated  to 
surrender  yourself.     To  no  mean  possessor,  no 
feeble  Lord,  no  unworthy  object  of  regard.    But 
to  God ;  the  great,  the  blessed,  the  eternal  God  ; 
to  the  God  that  made  you  ;  that  supports  you  ; 
that  sees  you  ;  that  pities  you  ;  that  blesses  you  ; 
lhat  would  save  you,  or  that  will  condemn  you. 
To  this  great,  and  blessed,  and  infinitely  holy 
Creator,  you  are  entreated  to  yield  yourself;  to 
the  God  that  will  smile  and  bless  you,  or  frown 
and  curse  you ;  whose  love  will  make  endless 
ages  happy,  or  whose  anger  will  make  endless 
ages  miserable  ;  whom  you  soon  must  meet,  and 
with  whom  ere  long  you  must  have  a  most  so- 
lemn interview.     He  is  the  God  whose  love  ren- 
ders saints  and  angels  happy.     He  was  the  God 
of  Abraham;  and  Abraham  has  long  been  with 
him.     He  was  the  God  of  Paul ;  and  Paul  wel- 
comed martyrdom.     The  God  of  martyrs;  and 
they  longed  to  die,  that  they  might  go  to  be  with 
him.    He  was  the  God  of  believers  now  departed  ; 
and  they  lived  in  hope  and  died  in  peace.     He 
is  the  God  of  many  that  now  sojourn  on  earth ; 
and  they  would  not  give  up  their  hope  in  him 
for  millions  of  worlds.     Shall  he  be  your  God? 
Why  will  you  not  give  him  your  heart?     Could 
you  enter  heaven,  and  behold  its  happy  inhabi- 
tants,  could   you    then    ask    the   angel    hosts, 
"Whence  springs  your  happiness?"  the  answer 
might  be.  "  God  loves  us."     Could  you  put  the 

R.&rEter.Life.  \\ 


I  18    BLESSEDNESS  OF  CONSECRATION  TO  GOD. 

same  question  to  the  sainted  spirits  of  the  just, 
the  same  might  be  the  reply,  "  God  loves  us." 
And  could  you  inquire,  "  And  can  he  love  me  ?" 
the  answer  might  be,  f*  He  can ;  such  is  his 
boundless  mercy  !  He  can,  he  will,  if  you  seek 
all  your  happiness  in  him  who  died  for  your 
transgressions;  if  you  listen  to  the  voice  of  his 
mercy,  and  yield  yourself  to  God."  O  yield  to 
him,  and  then  he  will  love  even  you  with  an 
everlasting  love.  Then  he  will  love  you  with 
more  than  parental  affection  ;'  with  love  that  will 
lead  him  to  delight  in  bestowing  blessings  upon 
you.*  And  is  it  not  reasonable  to  give  yourself 
to  this  blessed  God  ?  Has  he  not  a  claim  on 
you  superior  to  all  other  claimants  ?  Has  he  not 
a  right  to  you  ?  Is  it  not  a  base  withholding 
from  God  that  which  is  his  righteous  due,  and 
thus  a  wicked  robbery  of  God,  to  withhold  from 
him  yourself,  your  body,  and  your  soul  ?  Is  it 
unreasonable,  to  entreat  you  to  give  to  God  the 
life  he  gives  ?  the  affections  he  implants  ?  and  the 
powers  of  body  and  of  mind  which  he  has  be- 
stowed upon  you?  Can  you  venture  to  say, 
"  It  is  not  reasonable  that  I  should  employ  in 
God's  service  the  life  he  prolongs,  the  time  he 
gives,  and  the  mercies  he  imparts.  It  is  more 
reasonable  I  should  employ  all  these  in  the  ser- 
vice of  Satan,  and  in  neglect  of  God,  than  in  his 
service."  If  self-interest  move  you,  your  own 
interest  is  concerned  in  surrendering  yourself  to 
God.  How  much  you  need  from  God  !  how 
little  from  the  world  !  ere  long  nothing  but  a  cof- 
fin and  a  grave !     How  long  you  will  need  t  less- 

(1)  Iiai&li,  xiix.  lo  (2)  Lake.  xii.  3fc 


QUILT  OF  SLIGHTING  GOD'S  CLAIMS.  1 19 

ings  from  God  !  how  short  a  time  from  the 
world  !  then  yield  yourself  to  God. 

3.  If  you  are  unwilling  to  comply  with  this 
entreaty,  think  of  the  guilt  of  slighting  God,  and 
of  the  numberless  aggravations  of  such  guilt. 
If  you  were  to  give  food  and  clothing,  for  a  single 
month,  to  some  wretched  beggar,  would  you  not 
expect  him  to  cherish  gratitude  and  love?  but 
what  has  God  done  for  you  !  He  gave  you  life, 
and  would  have  you  spend  it  in  his  own  service; 
and  will  you  not?  He  gives  you  mercies,  and 
would  have  you  love  the  Giver;  and  will  you 
not?  He  gave  his  Son  fur  you,  to  redeem  you 
from  death  and  hell,  and  bids  you  come  to  him- 
self, by  this  divine  Saviour;  and  will  you  not? 
O  ukked  ingratitude!  O  miserable  sinner! 
What  insults  you  heap  on  God,  while  he  sees 
you  prefer  the  merest  trifles,  the  basest  pleasures, 
or  the  most  degrading  sins,  to  his  service  and 
himself!  Does  God  deserve  such  treatment 
from  you  ?  Better  slight  brother  or  sister,  hus- 
band or  wife,  parent  or  child,  than  merely  slight 
your  God.  That  neglect  were  vile,  but  tliis  is 
viler.  Of  that  neglect,  perhaps,  you  would  not 
be  guilty  ;  but  in  this  have  been  living  all  your 
flays  And,  perhaps,  because  not  openly  im- 
moral, fancying  that  your  heart  and  life  were 
good,  even  while  you  were  neglecting  your  great- 
est  benefactor,  with  wicked  ingratitude,  every  hour 
of  waking  life.  Does  God  deserve  such  treatment ! 
God,  the  source  of  happiness !  the  God  of  grace  ! 

O  sinner,  how  aggravated  is  your  guilt!  ag- 
gravated by  the  grace,  and  goodness,  and  excel- 
lencies of  your  abused  and  neglected  benefactor. 
God  so  kind,  and  you  so  ungrateful !    God  so 


120     AGGRAVATIONS  OF  THE  GUILT  OF 

compassionate,  and  you  so  negligent  of  all  his 
compassion  !  Christ  so  loving,  and  you  so  basely 
neglectful  of  his  love !  his  exertions  on  your 
behalf  so  great,  and  your  neglect  of  him  so  ob- 
stinate, and  long-continued  !  the  Eternal  Spirit 
so  kind  in  producing  serious  impressions  in  your 
heart,  and  you  so  deaf  to  his  still  small  voice,  so 
unyeilding  to  his  strivings  in  your  breast. 

4.  For  what  is  your  God  thus  neglected  ? 
Here  is  another  aggravation  of  your  guilt.  Not 
for  an  equal  friend  or  benefactor,  but  for  the 
world,  and  the  flesh,  and  the  devil.  When 
God  bids  you  turn,  it  is  not  to  turn  from  what  is 
good;  but  to  exchange  sin's  base  pleasures,  or 
trifling  neglect,  for  pure  and  solid  delights,  and 
serious  attention  to  interests  of  eternal  moment. 
It  is  not  from  a  course  of  conduct  that  you  can 
yourself  approve ;  but  from  vile  ungrateful  neg- 
lect of  the  best  friends,  and  of  all  that  will  longcon- 
cern  you.  It  is  not  from  friends  and  benefactors, 
that  have  a  righteous  claim  upon  you;  but  from 
the  pursuit  of  a  world  that  is  alluring  you  to 
ruin,  and  from  the  bonds  of  the  wicked  one  that 
would  sink  you  in  the  pit  of  despair  and  tor- 
ment. Could  a  lost  soul  be  snatched  from  hell, 
and  then  abuse  this  mercy,  and  neglect  the  God 
that  delivered  him,  how  vile,  how  horrid  would 
be  such  ingratitude !  O  consider,  you,  while  in 
your  sins,  are  on  the  edge  of  hell !  you  are  ready 
for  that  place  of  woe !  you  are  all  but  there ! 
God  would  deliver  you,  butoh,  unhappy  creature! 
you  treat  with  base  ungrateful  neglect  your  com- 
passionate Benefactor,  and  his  invaluable  mercy! 

5.  This  guilt,  in  itself  so  aggravated,  is  ag- 
gravated still  more,  bv  all  the  mercies  you  neg- 


NEGLECTING  GOD'S  CLAIMS.  121 

led  or  abuse ;  and  by  the  love  you  slight ;  and 
by  ifie  means  of  grace  you  disregard;  and  by 
all  that  has  been,  and  is,  done  to  make  you 
happy.  Every  careless  day  you  live,  adds  to 
the  heavy  load  of  your  transgressions.  You 
have  had  another  day  in  which  to  turn  to  God, 
and  had  it  in  vain.  You  have  continued  a  rebel 
for  another  day  Every  wasted  sabbath  aggravates 
your  guilt.  You  have  had  another  sabbath  in 
Avhi«:h  to  turn  to  God,  but  had  it  in  vain.  Every 
warning  addressed  to  you,  every  gospel  sermon 
you  hear,  is  another  mercy  lost  upon  you.  Could 
ihey  speak,  your  mercies  might  plead  against 
you.  Your  sabbaths,  had  they  voice,  might  say, 
*  We  shone  on  him,  and  he  abused  our  precious 
hours!"  Your  weeks  and  years  might  complain, 
"  We  furnished  him  with  numerous  opportu- 
nities to  become  wise  unto  salvation,  but  he 
slighted  them  all."  The  sun  that  shines  on  you, 
the  earth  on  which  you  tread,  might  witness 
against  you.  These  indeed  have  not  speech,  but 
your  abuse  of  mercies  will  as  much  be  remem- 
bered as  if  they  had.  Your  Christian  friends 
may  have  to  witness  against  you,  and  to  declare 
Low  often  they  warned  you,  but  warned  you  in 
va;n.  Your  minister  may  have  to  declare  that 
he  is  free  from  your  blood,  for  he  has  not 
shunned  to  declare  to  you  all  the  counsel  of 
God.  And  God  liimself  will  be  a  swift  and  ter- 
rible witness  against  you.  He  will  remember  the 
mercies  he  gave,  and  the  invitations  he  addressed 
to  you;  all  he  did  to  bless  you;  all  which  you 
slighted  and  abused.     O,  turn,  turn  to  God  ! 

o*.  Consider  also  the  numerous  claims  which 
the  JiOrd  Jesus  Christ,  the  brightest  image  of  the 
11* 


122  THE   SAVIOUR'S  CLAIMS 

Father,  has  upon  you.  If  your  heart  is  not  har 
tier  than  stone,  and  cold  as  mountains  of  eternai 
ice,  there  are  considerations  in  his  character,  and 
work,  and  love,  that  should  bow  you  at  his  feet. 
Every  god-like  excellency  appears  in  his  charac- 
ter ;  and  was  displayed  by  him,  when,  as  God 
manifest  in  the  flesh,  he  sojourned  below.  And 
all  those  excellencies  and  attributes  he  would 
employ  for  your  benefit,  or  to  strengthen  your 
consolations  in  himself.  Think  of  all  this,  and 
should  you  not  love  him  ?  Think  of  the  great- 
ness of  his  love.  Imagine  affection  in  its  strong- 
est forms;  but  his  was  stronger.  Have  you 
friends,  that  love  you  as  life  itself?  Christ  has 
displayed  superior  love.  Those  friends  have  not 
left  a  heaven  for  you !  They  have  not  trod 
through  scenes  of  suffering  and  death  on  your 
account !  Love  you  as  much  as  they  may,  they 
have  worn  for  you  no  crowns  of  thorns,  and  borne 
no  cross  of  misery.  They  have  left  no  throne,  to 
raise  you  from  the  depths  of  woe,  and  laid  down 
no  life  to  ransom  yours;  but  the  blessed  Son  of 
God  has  done  all  this !  He  came  from  heaven 
to  earth,  to  raise  you  from  earth  to  heaven.  He 
left  his  starry  throne,  he  humbled  himself,  and 
became  obedient  to  death,  even  the  death  of  the 
cross,  that  he  might  give  life  to  you.  He  agoniz- 
ed in  Gethsemane,  and  endured  the  crown  of 
thorns,  that  he  might  raise  you,  an  undone  child 
of  man,  to  glory,  honour,  and  immortality.  He 
died  on  a  cross  of  dishonour  and  misery,  that  he 
might  raise  you  from  death  to  life;  and  from 
condemnation  to  salvation;  and  from  ruin  to 
happiness ;  and  from  the  deep  debasement  of  sin 
to  a  throne  of  honour  eternal  in  the  heavens. 


FROM  HIS  GRACE  AND  GOODNESS.  123 

AH  this,  reader,  he  ha?  done  as  really  for  you,  as 
if  there  were  not  another  sinner  that  needed  such 
stupendous  mercy.  And  should  you  not  yield 
your  heart  and  your  all  to  him  ?  should  you  not 
love  him  with  supreme  and  never-dying  regard  f 
Will  you  not,  when  none  else  can  vie  with  him  ? 
Had  some  other  friend  done  as  much,  or  almost 
as  much  for  yon,  had  some  other  benefactor  laid 
you  under  equal,  or  almost  equal  obligations,  the 
guilt  of  neglect  would  be  less  atrocious.  You 
might  slight  him  then  without  such  certain  ruin, 
and  without  such  vile  ingratitude.  If  some  other 
Saviour  could  say,  "  For  you  I  left  a  heavenly 
throne;  I  stooped  to  deepest  poverty  on  your 
account;  I  humbled  myself,  and  became  for 
you  obedient  to  death,  even  the  death  of  the  cross  ; 
and  for  you  I  died  :  be  mine"  —  if  thus  conflict- 
ing  claims  were  made  upon  you,  you  might  then 
slight  the  Lord  Jesus,  and  give  yourself  to  that 
other  Saviour.  But  you  know  this  is  not,  cannot 
be,  the  case ;  and  will  you  not  be  his  ? 

7.  Think  of  the  good  which  this  divine  Sa- 
viour would  bestow  upon  you :  as  he  humbled 
himself  and  died  for  you,  so  he  would  bless  and 
save  you.  Think  of  your  poverty;  he  would 
enrich  you.  Think  of  your  guilt;  he  would  cleanse 
you.  Think  of  the  pit  of  despair  from  which  he 
would  snatch  you.  Think  of  the  numerous 
mercies  he  would  bestow  upon  you.  Compared 
with  him,  your  dearest  and  best  friends  are 
helpless  benefactors,  and  miserable  comforters. 
If  you  have  friends  so  affectionate,  as  to  be 
willing  even  to  sacrifice  life  itself  for  you,  what 
are  they  to  him?  You  have  sins;  can  they  for- 
give them  ?   Ah  no !    You  have  a  corrupt  heart; 


124  THE  SAVIOUR'S  CLAIMS  FROM 

can  they  lenevv  that  heart,  and  fashion  it  afresh? 
No,  never !  You  are  a  feeble  mortal ;  can  they 
support  you  amidst  a  thousand  snares  and  trials? 
They  cannot.  You  have  to  languish  in  sickness 
and  pain ;  can  they  brighten  the  gloom  of  a  sick 
chamber,  and  fill  it  with  celestial  peace?  Ah  no! 
You  have  to  die ;  can  they  cheer  your  departing 
spirit,  and  give  it  an  abundant  entrance  into  an 
everlasting  kingdom?  Ah  no!  You  have  to  be 
judged  ;  can  they  crown  you  with  approbation, 
and  welcome  you  to  glory  ?  Ah  no!  With  you 
they  must  stand  before  the  same  solemn  bar, 
blessed  or  cursed,  as  they  have  regarded  or 
slighted  him.  But  have  you  sins;  this  divine 
Saviour  can  take  the  whole  load  away,  so  that  his 
Father's  eye  shall  not  see  one  un forgiven  blemish 
in  your  character,  or  stain  upon  your  soul.  Have 
you  a  sinful  heart ;  he  can  change  the  heart  of 
*tone,  and  give  a  heart  of  flesh.  Have  you  to 
pass  through,  perhaps,  years  of  snares  and  trials; 
lie  can  guard  you  from  every  snare,  and  support 
you  in  every  trial;  he  can  do  this,  till  time,  and 
snares,  and  trials  end  together.  Have  you  to 
languish  in  sickness  and  suffering;  he  «an  dissi- 
pate the  gloom  of  suffering;  can  make  sickness 
better  than  health,  and  even  pain  than  ease. 
Have  you  to  die;  he  can  cheer  your  departing 
spirit,  and  can  infuse  strong  consolation  into 
your  otherwise  sinking  soul.  He  can  uphold 
you  when  flesh  and  heart  are  failing  together; 
be  can  receive  your  departing  spirit  ;  he  can 
present  it  faultless,  before  the  presence  of  his 
glory,  with  exceeding  joy.  He  can  say,  "  Father, 
this  spirit  is  mine;  receive  it  into  the  man. 
sions  thy  love  has  prepared."     And  when  mil- 


HIS  GRACE  AND  LOVE.  125 

lions  tremble  at  his  bar,  and  all  nations  are 
gathered  there,  he  can  say,  "Come,  thou  blessed 
of  my  Father,  inherit  the  kingdom  prepared  for 
thee  from  the  foundation  of  the  world."  O 
reader !  the  Lord  Jesus  Christ  can  do  all  this 
for  you,  and  none  beside  can  do  it;  and  will 
you  not  yield  yourself  to  him  ?  Should  not  you, 
who  love  earthly  friends,  love  this  infinitely 
greater  Benefactor.  Not  only  is  he  able  to  do 
all  this,  but  if  you  become  his  he  will  do  it  all. 
Multitudes  that  no  man  can  number,  have 
already  experienced  in  life,  in  death,  and  in  hea- 
ven, his  care.  Behold  these  happy  companies, 
as  described  to  you  by  an  inspired  pen:  "I 
beheld,  and,  lo,  a  great  multitude,  which  no  man 
could  number,  of  all  nations,  and  kindreds,  and 
people,  and  tongues,  stood  before  the  throne,  and 
before  the  Lamb,  clothed  with  white  robes,  and 
palms  in  their  hands;  and  cried  with  a  loud 
voice,  saying,  Salvation  to  our  God  which  sitteth 
upon  the  throne,  and  unto  the  Lamb.  These 
are  they  which  came  out  of  great  tribulation,  and 
have  washed  their  robes  and  made  them  white 
in  the  blood  of  the  Lamb.  Therefore  are  they 
before  the  throne  of  God,  and  serve  him  day  and 
night  in  his  temple :  and  he  that  sitteth  on  the 
throne  shall  dwell  among  them.  They  shall 
hunger  no  more,  neither  thirst  any  more ;  nei- 
ther shall  the  sun  light  on  them,  nor  any  heat. 
For  the  Lamb  which  is  in  the  midst  of  the  throne 
shall  feed  them,  and  shall  lead  them  unto  living 
fountains  of  waters :  and  God  shall  wipe  away 
all  tears  from  their  eyes."1 

8.  O,  could  you  view  that  blessed  assembly; 

(1)  Rev.  vii.  9.  14,  &c. 


126    DESIRABLENESS  OF  THE   SAVIOUR'S  FAVOUR. 

could  you  see  countless  thousands  happy  in 
their  heavenly  home;  could  you  behold  the  Son 
of  God,  crowned  with  celestial  glory,  and  hear 
him  then  inviting  others  to  the  realms  of  rest, 
and  saying,  "  I  love  them  that  love  me,  and 
they  that  seek  me  early  shall  find  me,  and  him 
that  cometh  to  me  I  will  in  no  wise  cast  out;'' 
would  you  then  not  desire  to  listen  to  his  voice, 
and  to  be  one  of  that  happy  multitude?  Could 
you,  as  successive  years  roll  on,  and  as  new 
pilgrims  pass  from  earth  to  heaven,  behold  this 
divine  Saviour  exerting  for  each  his  power  and 
his  care;  could  you  see  him  supporting-  the 
dying,  and  welcoming  the  departing  spirits  of 
the  just — would  you  not  then  yield  yourself  to 
him  ?  Could  you  see  him,  as  he  will  be  seen  at 
another  day,  bestowing  the  crown  of  life  on  every 
one  that  is  faithful  unto  death  — would  you  not 
then  receive  him  ?  These  things  you  cannot  see 
now,  but  if  you  become  his  disciple,  will  see  and 
know  hereafter.  If  on  the  other  hand  you  slight 
him  and  his  salvation,  how,  when  too  late,  will 
you  covet  the  blessings  you  slight !  How  you 
w  ill  wish  for  an  interest  in  him  as  your  shepherd  ! 
How  you  will  desire  to  be  welcomed  by  him  in 
the  moment  of  death !  and  when  you  meet  your 
God,  what  would  you  give  for  him  then  to  say, 
"This  soul  is  mine  !"  And  when  you  see  him  on 
his  judgment  throne,  with  what  inexpressible 
earnestness  will  you  wish  to  meet  the  gracious 
welcome,  that  awaits  his  humblest  followers! 
Will  you  then  love  him?  Will  you  be  his? 
Inquire  of  the  dying  the  worth  of  his  love.  Ask 
the  dead,  and  how  would  they  describe  its  value! 
No  words  can  utter  their  sense  of  its  importance. 


EVERY  GOOD  IN  CHRIST.  127 

9.  If  you  are  made  a  happy  p maker  of  the 

blessings  of  the  Saviour's  grace,  this  will  prepare 
you  for  every  event.  The  soul  then  possesses 
pardon,  peace,  happiness;  God  as  its  portion, 
and  heaven  as  its  home.  Life  need  no  longer 
retain  its  charm,  nor  death  its  terror.  You  need 
not  fear  pain,  nor  sickness,  nor  death,  nor  judg- 
ment, nor  Satan,  nor  eternal  scenes.  You  may 
welcome  your  departing  hour,  and  greeting 
angels  and  everlasting  realities.  The  blessed 
apostle  counted  all  things  loss,  that  he  might  win 
Christ.  If  Christ  is  won  by  you,  you  are  rich  in 
poverty,  and  blessed  in  affliction ;  will  ere  long 
be  a  conqueror  in  death,  and  in  a  few  short 
years,  at  most,  an  inhabitant  of  heaven.  Eternal 
blessings  await  you  there ;  and  there  eternal  friends 
are  ready  to  receive  you.  Had  you  worldly  pros- 
perity, this  might  leave  you.  Had  you  only 
worldly  friends,  the  dearest  and  the  best,  they 
must  die;  but  if  you  have  the  Saviour  as  your 
friend,  the  nearest  will  he  be  when  others  are 
most  remote ;  and  though  you  must  die  alone  the 
Lord  will  deliver  you  from  every  evil  work,  and 
will  preserve  you  to  his  heavenly  kingdom. 
And  are  you  then  his?  or  will  you  be  so? 

His  love  is  everlasting  love.  As  to  this  world, 
the  dearest  ties  are  quickly  broken.  You  may 
soon  have  to  utter  the  lamentation,  "  My  brother 
or  my  sister,  my  parent  or  my  child,  my  wife  or 
my  husband,  is  dead.  The  heart  that  was  never 
cold  before,  is  frozen  by  the  cold  of  death;0  but 
never  would  you  have  to  say,  "The  Saviour's 
heart  is  cold,  his  hand  has  lost  its  power  to  bless." 
Rather,  if  his  disciple,  you  might  triumphantly 
exclaim,  u  Who  shall  separate  us  from  the  love  of 


128  THE  LORD  JESUS  NOT  A   FEEBLE  FRIEND. 

Christ  ?  shall  tribulation,  or  distress,  or  persecu- 
tion, or  famine,  or  nakedness,  or  peril,  or  sword  ? 
Nay,  in  all  these  things  we  are  more  thun  con- 
querors through  him  that  loved  us.  For  I  am 
persuaded,  that  neither  death,  nor  life,  nor 
angels,  nor  principalities,  nor  powers,  nor  things 
present,  nor  things  to  come,  nor  height,  nor 
depth,  nor  any  other  creature,  shall  be  able  to 
separate  us  from  the  love  of  God,  which  is  in 
Christ  Jesus  our  Lord."1 

10.  Thus  all  that  man  deems  excellent,  is 
exceeded  in  the  Saviour  and  in  his  salvation. 
Here  are  better  friends  than  this  world  ever  gave, 
and  friends  whose  love  entails  no  disappoint- 
ment, and  dreads  no  end.  Here  is  better  liberty 
and  better  wealth,  than  the  liberty  or  the  wealth 
for  which  millions  have  laboured  or  died.  They 
who  yield  to  him  are  infinite  gainers;  and  wiil 
you  not  be  his?  should  you  not  love  him  ?  Can 
you,  will  you,  practically,  though  not  in  profes- 
sion, prefer  Satan  to  him  ?  When  you  are  in- 
vited to  the  Lord  Jesus  Christ,  you  are  invit- 
ed not  to  an  uninterested  spectator  of  your 
way,  but  to  the  kindest  of  Friends;  not  to  a  feeble 
benefactor,  but  to  the  Giver  of  eternal  good; 
not  to  one  to  whom  you  are  not  indebted,  but 
to  a  Saviour  who  has  every  solemn  claim  upon 
you  ;  not  to  one  whose  favour  will  always  be  to 
you  an  indifferent  matter,  but  to  Him  whose 
favour  will  soon  appear  of  such  value,  that  if 
possessed,  worlds  would  not  buy  it  from  you ; 
and  if  wanted,  you  would,  did  you  possess  them, 
give  worlds  to  gain  it.  Think  too,  you  are  not 
now  invited  to  a  friend,  who  will  for  ever  wait: 

(1)  Rom.  viii.  35,  &c. 


NEGLECT  OF  CHRIST.  129 

there  are  limits  to  his  patience  and  mercy.  If 
vou  delay,  he  may  swear  in  his  wrath,  that  you 
shall  not  enter  into  his  rest.  Are  you  then  wil- 
ling to  be  his?  Will  you  be  so?  Should  you 
not  love  him  ?  Will  you  consecrate  yourself  to 
this  Lord  of  glory,  who  clothed  in  love,  and 
possessed  of  eternal  treasures,  would  guide  you 
in  life,  cheer  you  in  death,  and  conduct  you  to 
heaven  ?     O  reader,  what  is  your  choice  ? 

11.  Notwithstanding  the  excellencies  of  the  di- 
vine Saviour  are  so  great,  and  the  blessings  of  his 
salvation  so  precious,  no  sin  is  more  common 
than  neglect  of  him.  Many,  who  may  read  the 
preceding  pages,  when  they  reach  this  will,  it  is 
to  be  feared,  be  still  neglecters  of  the  all-com- 
passionate and  gracious  Son  of  God.  Perhaps 
you  are  one  of  this  number ;  if  so,  be  entreated 
to  meditate  on  the  guilt  and  folly  of  your  conduct. 
The  Lord  Jesus  in  two  parables  represents  the 
sin  of  neglecting  himself  and  his  salvation  as  the 
most  common  of  sins.  Describing  the  conduct  of 
mankind,  in  reference  to  the  message  of  heavenly 
mercy,  he  says,  "  They  made  light  of  it;"1  "  they 
all  with  one  consent  began  to  make  excuse."2 
This  sinful  neglect  is  found  among  all  classes, 
and  all  characters  but  one ;  the  class  composed 
of  his  devoted  disciples.  Some  sins  are  confined 
to  profligates ;  but  not  this.  Of  this  the  moral 
nre  as  guilty  as  the  profligate.  Some  sins  are 
those  of  you^h,  others  of  age ;  but  this  is  the  sin 
of  both.  Some  sins  are  the  sins  of  poverty,  others 
of  wealth ;  but  of  this  the  rich  and  the  poor  are 
equally  guilty.  Some  sins  are  the  sins  of  the 
openly  wicked,  of  the  sabbath-breaking  and  pro- 

(1)  Matt.  xxii.  5.  (2)  Luke,  xiv.  IS. 

R.&Eter.Life.  12 


130     THE  SIN  OF  NEGLECTING  THE  LORD 

fane  part  of  mankind  ;  but  this  is  the  sin  of  mil- 
lions that  frequent  the  house  of  God,  as  well  as  of 
millions  that  neglect  that  sacred  place.  This  is  the 
sin  of  multitudes  that  avoid  profaneness,  as  well  as 
of  the  openly  profane.  Open  crimes  kill  their 
thousands,  but  neglect  of  Christ  kills  its  ten  thou- 
sands. No  question  is  more  solemn  than,  "  How 
shall  we  escape  if  we  neglect  so  great  salvation  ?"1 
12.  But  when  is  salvation  neglected?  This 
precious  boon  is  neglected  when  it  is  not  earnestly 
and  perseveringly  pursued.  "  Strive,"  said  the 
Lord,  "  to  enter  in  at  the  strait  gate ;  for  many,  I 
say  unto  you,  will  seek  to  enter  in,  and  shall  not 
be  able."* — It  is  neglected  when  it  is  not  the  sub- 
ject of  our  first  and  chief  concern :  "  Seek  ye 
first  the  kingdom  of  God  and  his  righteousness."3 
—  Salvation  is  neglected  when  worldly  concerns 
form  an  excuse  for  trifling  with  the  interests  of 
the  deathless  soul.  Thus  the  Lord  Jesus  de- 
scribes neglecters  as  acting  :  "  They  went  their 
ways,  one  to  his  farm  and  another  to  his  mer- 
chandize."— The  Lord  Jesus  is  neglected  when 
he  is  not  loved  and  valued  more  than  every 
friend,  and  when,  as  far  as  the  preference  of  the 
heart  is  concerned,  all  is  not  sacrificed  for  him  : 
"  Whosoever  he  be  of  you  that  forsaketh  not  all 
that  he  hath,  he  cannot  he  my  disciple.  If  any 
man  come  to  me,  and  hate  not  his  father,  and 
mother,  and  wife,  and  children,  and  brethren, 
and  sisters,  yea,  and  his  own  life  also,  he  cannot 
be  my  disciple.  And  whosoever  doth  not  bear 
his  cross,  and  come  after  me,  cannot  be  my  disci- 
ple."4— Neglect  was  the  guilt  of  Capernaum, 
which  exposed  them  to    denunciations  of  awful 

(1)  Heb.  ii.  3.  (2)  Luke,  xiii.  24.  (3)  Matt,  vi  33.   (4)  Luke,  xiv  33. 


JESUS  ILLUSTRATED.  131 

woe :  "  And  thou,  Capernaum,  which  art  exalted 
unto  heaven,  shah  be  brought  down  to  hell :  for 
if  the  mighty  works,  which  have  been  done  in 
thee,  had  been  done  in  Sodom,  it  would  have  re- 
mained until  this  day.  But  T  say  unto  you,  that 
it  shall  be  more  tolerable  for  the  land  of  Sodom 
in  the  day  of  judgment,  than  for  thee."1  The 
Saviour  was  not  opposed  and  persecuted  in  Ca- 
pernaum. We  do  not  read  of  his  fleeing  thence, 
or  being;  driven  by  violence  away.  But  neglect 
was  their  sin.  They  heard  ;  they  were  desirous  of 
hearing  the  gracious  words  that  dropped  from  his 
lips  :2  but  they  profited  not.  They  embraced  not 
the  great  salvation.  They  listened  to  his  warn- 
ings, his  threatenings,  and  his  promises,  and 
thronged  to  hear  them  ;  but  heeded  them  not. 
Hence,  no  effect  remained.  How  often,  alas !  is 
this  the  case.  The  gospel  is  heard,  but  not  em- 
braced. The  swearer  hears  it,  and  is  still  a 
swearer;  the  drunkard,  and  is  still  a  drunkard. 
The  sabbath-breaker  listens,  but  continues  a  sab- 
bath-breaker:  the  covetous  preserves  his  ava- 
rice :  the  worldly  pursues  his  vanities :  the 
careless  young  man  and  the  trifling  young  wo- 
man continue  careless  and  trifling,  and  the  great 
salvation  is  thus  neglected. 

13.  O  reader,  how  little  can  you  feel  aright  the 
guilt  of  slighting  such  a  gospel  and  such  a  Sa- 
viour! The  gospel  exhibits  a  plan  devised  by  the 
Eternal  Father,  and  executed  by  the  Son  in  hu- 
man nature,  to  bestow  the  richest  blessings  upon 
lost  mankind.  A  scheme  of  mercy  devised  by 
an  Almighty  Judge,  to  save  a  ruined  malefactor; 
by  the  King  Eternal,  to  redeem  a  wretched  rebel : 

(lj  Matt.  xi.  23,  U.  ■  (2)  Mark,  ii.  it, 


132  GREATNESS  OF  THE  SIN  OF 

This  gospel  is  adapted  to  preserve  you  from  the 
depths  of  hell,  and  to  bestow  on  you  unfading 
happiness ;  yet  this  is  the  gospel  you  neglect ! 
This  plan  of  heavenly  mercy  was  executed  by 
him  before  whom  demons  tremble ;  at  whose 
voice  the  dead  arose;  and  at  whose  dying-  cry 
the  heavens  grew  dark,  and  the  earth  quaked, 
and  the  rocks  rent:  yet  this  is  the  gospel  you 
slight !  To  secure  and  bestow  this  salvation  the 
Lord  of  Glory  came  down  from  heaven,  and  la- 
boured, and  died  ;  and  yet  you  neglect  the  bless- 
ing! The  Eternal  Spirit  exerts  his  influence  to 
carry  on  the  work  of  mercy;  and  yet  you  disre- 
gard this  great  salvation  !  Millions  in  heaven 
enjoy  its  blessings ;  millions  in  hell  wail  the  want 
of  them :  and  yet  you  on  earth  can  trifle  with 
them  !  Angels,  with  adoring  wonder,  would  look 
into  the  mysteries  of  redemption;1  and  yet  you, 
a  dying  mortal,  treat  those  wonders  with  infatua- 
ted indifference  !  Wretched  creature  !  that  in 
doing  this,  art  slighting  a  Saviour's  love ;  his 
dying  sorrows ;  his  atoning  blood ;  his  living 
care ;  his  promised  blessings ;  all  he  has  done ; 
all  he  is  doing ;  and  all  he  will  for  ever  do  for 
those  that  listen  to  his  voice  ! 

14.  O  reader,  what  is  the  guilt  of  such  neglect ! 
Behold  the  Lamb  of  God  !  Behold  the  once 
suffering,  now  glorified  Saviour !  Why  should 
you* slight  him!  Does  he  deserve  this  at  your 
hands  !  Has  he  for  you  done  so  much  ;  endur- 
ed so  much,  does  he  offer  you  so  much  ;  and 
have  you  no  return  to  make  but  wicked  neglect! 
Is  he  willing  to  do  so  much  eternally  for  you ; 
and  should  he  be  slighted  !    Does  not  he  deserv* 

(1)  l  Peter,  iv.  12 


NEGLECTING  CHRIST.  133 

your  heart!  Unhappy  creature!  He  would 
bless  you,  and  you  in  effect  refuse  to  be  blessed ! 
Cruel  enemy  to  your  own  soul !  He  would  save 
your  deathless  soul,  but  you  will  destroy  it;  while 
you  receive  not  him  whom  every  saint  in  heaven 
received,  and  by  slighting  whom  every  lost  sin- 
ner to  whom  the  gospel  has  gone  has  perished. 
Many  are  the  aggravations  of  such  guilt.  The 
cause  of  this  wicked  neglect  lies  in  your  unwil- 
lingness to  be  truly  his.  So  he  said  to  some  of 
old,  "  Ye  will  not  come  to  me  that  ye  might 
have  life."1  The  guilt  he  charged  on  them  was 
unwillingness  to  be  his :  "  Ye  will  not,  (ye  are  not 
willing  to)  come  to  me."  While  you  neglect  the 
gospel,  the  same  heavy  charge  lies  against  you. 
Oh  the  guilt  of  such  a  state !  He  has  every  claim 
upon  you ;  and  you  not  willing  to  be  his  !  Follow 
him  in  your  thoughts  from  his  throne  to  his  man- 
ger at  Bethlehem,  and  to  his  cross  at  Calvary, 
and  think,  all  this  was  for  you  ;  and  you  not  will- 
ing to  come  to  Him  !  Think  of  the  eternal  Fa- 
ther's goodness  in  giving  such  a  Saviour,  when 
u  He  spared  not  his  own  Son,  hut  delivered  him 
up  for  us  all;"8  and  you  not  willing  to  receive 
him  !  Think  of  his  design  to  save  you  from  the 
wrath  to  come,  to  raise  you  to  gl^ry,  honour,  and 
immortality  ;  and  you  not  willing!  O  horrid 
load  of  guilt !  O  exceeding  wickeduess  !  A  God 
willing  to  receive  you  as  a  child;  and  you  unwil- 
ling to  become  one  !  A  Saviour  willing  to  make 
you  his  own  ;    and  you  unwilling  to  be  his  ! 

15.  The  neglect  of  Christ  binds  all  your  other 
sins  upon  you,  and  increases  tenfold  the  load  of 
your  transgressions.     Did  you  receive  him,  your 

(1}  John,  r.  40.  (2)  Rom.  viii.  32. 

12* 


134  NEGLECT  OF  CHRIST  BINDS 

guilt  would  all  be  blotted  out ;  but  as  you  slight 
him,  it  will  be  all  charged  against  you  hereafter. 
Then  it  will  be  seen,  that  you  were  the  man  that 
sinned  against  in6nite  goodness  with  a  high 
hand,  and  slighted  every  admonition  to  repent- 
ance; or  that  you  were  the  woman  that  rebelled 
against  the  God  of  love,  and  would  do  evil  in  his 
sight;  that  you  were  the  thoughtless  youth,  or  the 
careless  girl,  that  lived  in  the  midst  of  privileges, 
but  abused  them,  and  refused  your  heart  to  him,  to 
whom  they  were  meant  to  lead  you;  that  you, 
perhaps,  had  a  house  of  prayer  near  your  dwell- 
ing, yet  wasted  your  sabbaths  at  home,  or,  if  you 
entered  the  sacred  courts,  trifled  with  all  that  is 
most  solemn.  What  confusion  will  overtake 
you  when  all  this  is  known  !  Your  wicked  neg- 
lect of  Christ,  weightens  all  your  load  of  other 
guilt;  binds  every  curse  upon  you ;  fits  you  for 
hell,  and  soon  will  sink  you  there.  For  to  re- 
ceive the  grace  of  God  in  vain,  is  the  worst 
abuse  of  mercy.  It  is  bad  to  receive  in  vain, 
and  to  render  useless  by  wicked  neglect,  the 
gifts  of  food  and  raiment,  liberty  and  health; 
but,  far  worse,  to  treat  with  indifference  God's  love 
in  his  only-begotten  Son.  This  is  the  finishing 
crime  in  human  guilt.  It  is  viler  ingratitude, 
than  all  other  ingratitude  of  which  you  can  be 
guilty.  When  persisted  in,  it  fills  up  the  mea- 
sure of  the  sinner's  iniquities.  His  other  guilt 
might  all  be  blotted  out;  but  this  sin  fixes  all  the 
rest  upon  him,  and  makes  the  cup  of  his  wicked- 
ness overflow.  Thus,  in  reality,  it  is  the  sealing 
act  to  the  soul's  damnation.  So  long  as  you  live 
without  receiving  the  Lord  Jesus,  you  are  lying 
in  all  your  guilt ;  and  your  danger  is  extreme.  You 


ALL  ITS  OTHER  SINS   UPON  THE  SOUC.        135 

are  always  in  danger.  Do  you  laugh ;  it  is  on  the 
edge  of  hell.  Do  you  wake ;  you  are  nearer  to 
waking  there.  Do  you  sleep ;  you  are  nearer  to 
the  place  where  you  will  never  sleep.  Do  you 
rejoice ;  your  joy  will  soon  be  changed  to  sadness, 
and  your  laughter  to  eternal  mourning.  While 
you  are  neglecting  Christ,  your  life  is  sin,  your 
years  a  curse,  and  your  death  will  be  perdition. 
Neglect  is  that  sin  which  the  lost  will  have  to 
remember  with  infinite  remorse,  while  eternity 
endures.  The  despairing  soul  will  be  tormented 
with  the  reflection,  'I  would  not  come  to  Christ 
Had  I  come  to  him,  the  guilt  that  has  undone 
me,  would  all  have  been  forgiven ;  but  I  would 
not  come.  I  compelled,  by  my  neglect,  the  Lord 
of  Glory  to  say  of  me,  with  guilty  millions,  "  How 
oft  would  I  have  gathered  you  as  a  hen  doth  gather 
her  brood  under  her  wings,  but  ye  would  not!"  O 
sinner,  these  words  may  ring  in  the  hearing  of  a 
lost  soul  through  eternal  ages!  "Ye  would  not 
come  to  me."  And  still  will  the  wretched  cri- 
minal have  for  ever  and  ever  and  ever  to  feel, 
"I  am  out  of  heaven,  because,  I  would  not  go  to 
the  Lord  Jesus  Christ;  I  would  neglect  him.  I 
am  in  hell,  because  I  would  not  yield  to  him ;  I 
would  neglect  him."  And  every  pang  the 
miserable  immortal  feels,  may  revive  the  tor- 
menting recollection,  "  I  endure  this  pang,  I  am 
here,  because  I  would  not  go  to  Christ,  but  fixed 
all  my  other  guilt  upon  me,  by  wicked  neglect  of 
him." 

16.  In  slighting  Christ,  you  are  doing  just 
what  Satan  would  have  you  do ;  and  are  gratify- 
ing his  infernal  desires  for  your  mvn  destruction. 
The  choice  of  heartfelt    religion,   is   a   choice 


136        •  NEGLECT  OF  CHRIST 

which  is  approved  by  angels,  and  by  their  great 
Sovereign,  God.  It  is  that  which  the  dying  and 
the  dead  approve.  It  is  a  profitable  one  in  youth 
or  age ;  in  health  and  sickness ;  in  life  and 
death.  It  is  a  choice,  which  all  will  wish  at 
length  to  have  made,  and  of  which  no  one  will 
ever  repent ;  but  it  is  a  choice  which  is  opposed 
by  the  world  and  the  devil.  Satan  does .  his 
utmost,  to  prevent  unhappy  men  from  receiving 
the  Lord  of  Life,  and  salvation  through  him. 
He  takes  away  the  seed  from  the  careless  heart,1 
he  hides  the  gospel,  by  his  infernal  influence, 
from  the  benighted  mind;  for,  "If  our  gospel 
be  hid,  it  is  hid  to  them  that  are  lost:  in  whom 
the  God  of  this  world,  hath  blinded  the  minds  of 
them  which  believe  not,  lest  the  light  of  the 
glorious  gospel  of  Christ,  who  is  the  image  of 
God,  should  shine  unto  them."8 

Consider,  reader,  who  it  is  that  would  keep  you 
from  Christ— Satan  and  his  blinded  slaves;  and 
while  you  neglect  the  gracious  Saviour,  you  gra- 
tify the  cruel  wishes  of  the  wicked  one  himself. 
You  accomplish  his  end  as  effectually,  as  if  you 
seriously  designed  this  result.  You  destroy  your 
soul  as  completely,  as  if  you  could  sell  it  to  "your 
adversary  the  devil,  who,  as  a  roaring  lion,  walkelh 
about  seeking  whom  he  may  devour."5  You 
would  not  be  so  infatuated  as  solemnly  to  vow, 
"  I  will  be  the  devoted  slave  of  the  wicked  one ; 
I  will  not  he  the  follower  of  the  Lord  Jesus  :  I  will 
not  learn  of  him;  1  will  not  give  him  my  affections, 
nor  commit  to  him  my  soul;  I  will  live  careless 
of  his  salvation;  I  will  call  him  Lord,  hut  will 
neglect  him;  atid  treat  with  equal  indifference, 
(t)  Matt.  xiiL  VJ.       (2)  2  Cor.  iv.  3,  4.        (3)  1  Pet.  v.  8. 


PLEASES  THE  WICKED  ONE.  137 

his  invitations  and  his  threatenings,  his  favour 
and  his  anger.  I  will  not  have  pardon  from  him, 
nor  receive  any  blessing  from  his  hands ;  but  I 
will  perish,  and  deliberately  do  I  adopt  as  my 
own,  the  awful  language  of  the  dying  profligate, 
1  Come,  O  devil,  and  take  me.'  "l  But  though  you 
would  tremble  lo  utter  such  expressions,  be  solemn- 
ly assured,  that  while  you  neglect  Christ,  you 
gratify  the  desires,  and  accomplish,  as  to  yourself, 
the  designs  of  Satan  as  effectually  as  if  you  ex- 
pressed  such  horrid  resolutions.  This  is  indeed 
the  dreadful  fact.  Be  not  so  deceived  by  the 
wiles  of  the  wicked  one,  as  to  imagine  that  some- 
thing less  decidedly  ruinous  is  connected  with 
your  neglect.  This  is  the  case,  whatever  you  do, 
if  from  your  heart  you  receive  not  the  Saviour. 
Only  stop  short  of  coming  to  him,  and  Satan's 
designs  are  accomplished.  It  will  matter  little 
in  the  view  of  that  infernal  enemy,  that  you 
may  respect  religion,  and  be  less  immoral  than 
some  others;  for  while  you  commit  not  yourself 
to  the  Saviour,  you  will  still  belong  to  his  dark 
kingdom;  and  still  be  guided  by  him,  according 
to  the  course  of  this  world. 

17.  Dreadful  as  is  the  guilt  of  slighting  the 
Saviour's  claims,  not  less  deplorable  is  the  folly. 
In  neglecting  the  Lord  Jesus,  you  are  neglecting 
with  him  blessings  of  everlasting  worth ;  all 
the  blessings  of  eternity.  Behold  them  !  view 
those  mansions  of  peace  !  that  better  country  ! 
those  rivers  of  pleasure  at  God's  right  hand  for 
evermore  !  those  crowns  of  glory,  which  await 
the  just!  and  all  the  tranquil  peace,  and  serene 
delight,  of  one  unbounded,  eternal  day  of  happi- 

(1)  William  Pope. 


138  ALL  GOOD  NEGLECTED  AND  L091 

ness  In  slighting  the  Redeemer,  you  slight  all 
this.  Ask  angels  and  saints  in  light,  the  value 
of  these  blessings,  and  would  they  not  tell  you, 
that  the  wealth  of  a  world  were  insignificant 
compared  with  the  smallest  celestial  treasure! 
But  what  are  all  those  treasures,  yet  you  slight 
all  I  Yes,  in  slighting  Christ,  you  are  slighting 
all  this  precious  world  of  blessings.  Not  only 
are  neglecting  him,  but  every  good  with  him. 
and  in  losing  him  are  losing  all  O  wretched 
ness  extreme,  but  self-incurred  !  Ruin  everlasting, 
but  wilfully  chosen !  for  how  soon  will  all,  for 
which  Christ  is  lost,  have  left  you  for  ever! 
You  are  not  his.  Unhappy  mortal !  what  a  load 
of  guilt  and  ruin  is  upon  you  !  Yours  is  an  un- 
utterable loss,  and  an  everlasting  one ;  the  loss  of 
all  the  benefits  of  the  Saviours  toils  and  death ; 
of  all  connected  with  his  everlasting  love.  It  is 
enough  to  break  the  heart,  merely  to  think  of 
such  a  loss ;  what  will  it  be  to  suffer  it !  How 
would  you  feel  if  every  earthly  help  and  good 
were  lost!  if  you  were  deprived  of  every  pos- 
session and  every  friend !  if  helpless,  houseless, 
starving,  and  naked,  you  were  turned  adrift  to 
pine  and  die  !  But  it  is  a  far  worse  loss  to  lose 
all  the  Saviour  bled  to  secure;  all  that  gladdens 
martyrs,  saints,  and  angels;  all  that  enraptures 
heaven,  and  brightens  and  blesses  eternity. 
Thus  you  are  your  »wn  worst  enemy,  a  worse 
enemy  to  your  own  immortal  soul  than  even 
Satan  can  be!  He  can  but  tempt  you  to  follow 
the  world :  he  cannot  compel  you  to  neglect  the 
Saviour  and  die.  It  is  you,  that  by  refusing  to 
come  to  Christ,  choose  to  perish.  The  blessed 
effects  of  conversion  are  great  beyond  expression. 


WHEN    CHRIST   IS    NEGLECTED.  139 

Think  of  one  ransomed  soul,  arrayed  in  the 
garments  of  salvation  and  victory.  Had  that 
now  saved  soul  been  lost,  could  it  have  shed  one 
tear  in  a  century,  it  might  have  shed  a  sea  of 
tears,  and  Vet  have  been  no  nearer  to  an  end  of 
sorrow  and  despair,  when  the  ocean  were  full 
than  when  the  first  tear  fell.  That  one  soul  may 
enjoy  in  the  unmeasured  expanse  of  eternal 
ages,  more  happiness  than  the  united  sum  of 
blessings,  which  all  the  angels  of  light  have  ever 
yet  enjoyed.  That  one  soul,  in  which  sin  would 
have  reigned  unto  death,  in  which  every  hellish 
disposition  would  eternally  have  flourished,  shall 
now  for  ever  bear  its  Creator's  lovely  likeness; 
and  flourish  in  all  the  beauties  of  holiness,  and 
the  glories  of*  immortality.  Thus  blessed  and 
happy,  reader,  might  your  soul  become;  but 
slighting  the  Lord  Jesus  Christ,  you  slight  all 
this  inestimable  good.  What  would  others  give 
for  the  blessings  you  thus  madly  slight!  what 
would  the  dying !  what  would  a  despairing  soul ! 
what  would  a  spirit  just  quitting  the  body,  and 
sinking  into  the  abyss  !  what  would  a  lost  soul ! 
what  would  you  in  death  or  judgment,  and 
through  eternity  !  O  think,  reader,  how  dreadful 
is  your  infatuation,  while  you  neglect  the  Saviour ! 
and  think  how  transient,  sinful,  ruinous,  and  hate- 
ful, are  the  objects  for  which  you  neglect  him. 
Place,  as  it  were,  on  one  side,  the  Saviour  and 
salvation.  All  the  blessings  of  his  love;  all  the 
treasures  of  eternity;  the.  eternal  God  as  your 
portion,  and  mansions  in  heaven  as  your  dwell- 
ing.  Place  on  the  other  side,  all  this  world  can 
give,  all  your  sins;  all  your  vanities;  all  your 
pleasures ;  all  that  ensnares  aud  bewitches  your 


140  NEGLECT  OF  CHRIST  CHANGES 

soul  to  perdition.  Poor  sinner.  Do  you  prefei 
the  latter !  Wretchedly  blinded  and  guilty  crea- 
ture, do  you  for  these  sins  and  follies,  slight  the 
eternal  God,  the  only  Saviour  and  all  those 
blessings  !  O  if  you  do,  devils  mi*ht  gaze  on 
you  with  delight !  the  saved  with  grief,  and  the 
damned  with  wonder!  How  deservedly  if  you 
persist  in  3uch  a  course,  will  you  sink  to  the 
abyss  of  hell  !  and  what  will  be  your  remorse 
there. 

18.  Neglect  of  the  divine  Saviour  not  only 
robs  the  soul  of  every  blessing,  but  with  a  deadly 
malignity  changes  every  present  blessing  to  a  curse. 
You  have  God's  mercies ;  you  had  better  never 
have  had  them,  for  every  mercy  will  increase 
your  condemnation.  The  more  gracious  God 
appears,  the  more  guilty  are  you  for  neglecting 
him.  When  a  dying  profligate  was  reminded 
that  God  is  merciful,  he  answered,  "  Or  I  could 
not  have  been  thus  guilty."  You  have  life ; 
you  change  by  your  neglect  life  itself  into  a 
dreadful  evil ;  you  had  better  never  have  been 
bom,  than  come  into  existence,  to  live  a  few 
guilty  years,  in  trifling  and  folly,  and  then  be  for 
ever  hateful  and  wretched.  You  have  rational 
and  immortal  powers.  If  you  neglect  Christ, 
you  had  better  have  been  a  serpent,  or  a  brutQ, 
a  crawling  worm,  or  a  loathsome  reptile ;  than, 
through  your  own  sin,  to  be  immortal,  only  to 
be  wretched,  and  rational  merely  to  be  guilty. 
Reptiles  and  worms  are  laden  with  no  sin,  and 
no  ingratitude ;  they  treasure  up  no  wrath 
against  the  day  of  wrath  ;  they  fill  the  place  in 
which  their  Creator  has  fixed  them,  and  neither 
render  him  ingratitude  for  mercies  given,  nor 


EVERY  BLESSING  TO  A  CURSE.      141 

have  cause  to  fear  his  displeasure.  But  you, 
possessed  of  a  rational  and  immortal  spirit, 
raised  far  in  nature  above  the  mere  animal 
creation,  are  sinning  against  goodness  unbound- 
ed, and  excellence  that  is  infinite.  O  happy 
is  the  serpent  from  which  you  start  with  horror  ! 
happy  is  the  worm  you  tread  under  your  feet  I 
nay,  happy  is  the  senseless  dust,  on  which  you 
walk,  compared  with  yourself,  while  you  neglect 
all  the  excellencies  and  all  the  love  of  the  Sa- 
viour. You  have  many  privileges,  and  sabbaths 
of  inestimable  woith  ;  but  by  abusing  them,  you 
change  the  medicine  to  poison,  the  honey  to 
gall.  You  had  better  never  have  had  them ; 
had  better  have  been  a  heathen,  wretched  and 
miserable,  his  food  the  wild  roots  of  the  wilder- 
ness, his  house  a  cave,  his  god  a  serpent  or  a 
stone,  than  live  in  the  midst  of  Gospel  light, 
and  yet  neglect  the  Author  of  salvation.  You 
would  have  been  foolish  then  to  look  at  the 
lights  of  heaven,  and  the  scenes  of  earth,  and 
yet  say  to  a  stone,  "  Thou  art  my  God;"  but  you 
would  not  have  been  so  foolish,  as  you  are,  if 
possessing  the  bible,  and  having  salvation  set 
nefore  you,  you  slight  that  great  salvation.  You 
would  have  been  guilty  then,  to  worship  the 
inanimate  block,  instead  of  its  unseen  Creator ; 
but  not  so  guilty,  as  in  the  midst  of  gospel 
blessings  to  neglect  the  Giver  of  them  all. 
Tyre  and  Sidon  were  guilty  heathen  cities ;  but 
more  guilty  were  those  that  heard  in  vain  the 
Saviour's  voice.  To  some  of  them  he  said,  "I 
say  unto  you,  it  shall  be  more  tolerable  for  Tyre 
and  Sidon  at  the  day   of  judgment,   than  for 

It.  &  Eter.  Life.  13 


142  THE  FOLLY  OF  NEGLECTING 

you."1  The  name  of  Christ  has  been  proclaimed 
to  you  ;  but  if  you  neglect  him,  you  had  better 
never  have  heard  that  name,  which  gladdens  the 
hosts  of  the  redeemed.  The  love  of  God  has 
been  displayed  to  you ;  but  while  you  neglect 
his  Son,  has  been  displayed  in  vain.  Though 
the  Father  has  done  so  much  to  bless  you,  you 
are  still  lost.  Though  the  Son  has  suffered  so 
much  for  you,  you  are  still  unforgiven  and  un- 
changed. Though  the  Spirit  has  manifested 
such  kindness  to  you,  you  reject  all  by  slighting 
the  Saviour,  to  whom  he  would  lead  you,  and 
thus  resisting  the  Holy  Ghost.  And  all  this 
mischief  will  soon  be  irreparable.  Your  blessings 
changed  to  curses,  will  be  curses  to  eternity.  The 
blood  of  Christ  imparting  to  you  no  salvation, 
will  be  on  you  to  aggravate  your  everlasting  con- 
demnation. Days  and  years  will  have  been  given  in 
vain  to  you  ;  the  last  will  have  departed  and  left 
you  in  your  sins.  Heaven,  once  within  your 
reach,  will  be  for  ever  closed  against  you ;  and 
escape  from  hell  once  easy  and  sure,  will  for 
ever  be  impracticable.  What  might  you  be  if 
you  listened  to  the  Saviour  ?  A  child  of  God  and 
an  heir  of  happiness !  What  will  you  make  your- 
self by  slighting  him?  A  child  of  wrath,  an  heir 
of  ruin,  an  inhabitant  of  hell ! 

19.  In  neglecting  the  Lord  Jesus  Christ  and 
Salvation,  you  neglect  the  only  Saviour  and  the 
only  Salvation  that  can  benefit  your  immortal 
spirit.  Were  there  another  Saviour,  and  another 
salvation,  this  guilt  and  folly  would  not  be  so  ap- 
palling; but  there  is  no  other  God  to  pity  you 
if  you  slight  the  grace  the  God  of  the  gospel 

(1)  Matt.  xU  20. 


man's  only  saviour.  143 

has  manifested :  there  is  no  other  Saviour  to 
die  for  you,  if  you  slight  him  who  suffered  on 
Calvary  ;  there  is  no  other  heaven  open  to  you, 
if  you  neglect  that  to  which  he  would  raise  you ; 
there  is  no  other  deliverance  from  the  power 
and  malice  of  Satan,  from  the  curse  of  the  law, 
and  from  eternal  death,  if  you  slight  that  the 
gospel  exhibits.  Were  there  but  one  physician 
that  could  relieve  a  sick  man,  how  foolish  would 
it  be  to  slight  that  one  !  Were  there  but  one 
arm  strong  enough  to  help  an  endangered  man, 
what  madness  would  it  be  to  slight  that  one  ! 
Ah  !  there  is  but  one  physician  that  can  cure  your 
dying  soul !  There  is  but  one  arm  strong 
enough  to  help  you  from  death  to  life,  from  ruin 
to  heaven;  and  but  one  short  life,  in  which  to 
receive  the  life  that  never  ends.  Slight  that  one 
physician,  and  all  cure  is  hopeless ;  neglect 
that  one  arm,  and  all  help  is  impossible  ;  waste  that 
one  short  life,  and  life  eternal  is  for  ever  lost ; 
do  this,  and  where  for  you  ere  long  can  help  be 
found  !  The  universe  cannot  furnish  it,  and  thou, 
great  God,  wilt  not. 

20.  As  neglect  of  Christ  robs  you  of  all  good, 
and  does  to  your  deathless  soul  irreparable  mis- 
chief, so  it  exposes  you  to  evils  numerous,  most 
dreadful  and  unavoidable.  Not  one  lasting  good 
can  be  possessed  by  you  ;  not  one  evil  shunned. 
Your  state  will  be  ere  long  wholly  evil,  and 
eternally  evil.  If  you  could  be  partly  happy, 
partly  holy,  your  condition  were  not  so  deplora-- 
ble,  but  without  Christ  you  can  have  no  happi- 
ness, no  holiness,  no  God,  no  Saviour,  no  heaven. 
Not  one  sin  is  forgiven  you !  No  mercy  is  found 
by  you  !  No  blessing  is  waiting  for  you  !     Eter- 


144      NEGLECT  OF  CHRIST  EXPOSES 

nity  is  before  you,  but  no  good  for  all  eternity. 
You  are  exposed  to  the  wrath  of  God  and  of  the 
Lamb,  for  of  neglecters  it  is  said,  "  How  shall 
we  escape  if  we  neglect  so  great  a  salvation."1 
"  It  is  a  fearful  thing  to  fall  into  the  hands  of 
the  living  God."'  "Those  mine  enemies  that 
would  not  that  I  should  reign  over  them,  bring 
them  hither  and  slay  them  before  me."3  How 
awful  will  be  that  wrath,  when  love  is  changed  to 
wrath !  and  mercy  to  vengeance !  while  you 
have  no  Saviour.  Who  is  your  Father?  The 
wicked  one.  Mr.  Whitfield  relates,  that  a  mi- 
nister visiting  a  young  woman  near  death, 
s.iid  to  her,  "  Where  do  you  hope  to  go  when 
you  die."  She  answered,  "  I  do  not  care  where  I 
go."  "  What,"  said  he,  "  do  not  you  care  whether 
you  go  to  heaven  or  hell?"  "  No,"  she  replied,  "  I 
do  not  care  whither  I  go."  "  But,"  said  he,  "  if  it 
were  put  to  your  choice,  where  would  you  go  ?" 
Her  awful  answer  was,  "To  hell."  "Are  you 
mad  ?"  said  he ;  "  will  you  go  to  hell  ?"  She 
answered,  "  Yes,  I  will."  "  Why  so  !"  he  ex- 
claimed. "  Why,"  said  she,  "  all  my  relations  are 
there."  O  reader,  think  that  while  you  are  un- 
converted, your  eternal  relations  are  there. 
"  Your  father,  the  devil,  is  there;"  infernal  spirits 
and  lost  souls;  "your  brothers  and  sisters  are 
there ;"  and  you,  while  careless,  are  hastening 
to  join  them. 

21.  Perhaps  you  treat  these  warnings  with  in- 
difference ;  but  "  what  shall  the  end  be  of  them 
that  obey  not  the  gospel  of  God  ?"  Indifference 
cannot  bless  you,  nor  carelessness  alleviate  your 
ruiu  ;  for  the  end  is  coming.     Pretending  to  fear 

(Ij  tfeb.  ii.  a  (2)  Heb.  x.  31.  (3)  Luke,  xix.  27. 


THE  SOUL  TO  NUMBERLESS  EVILS.  145 

nothing  will  not  prove  you  happy,  or  make  you 
safe.  On  the  verge  of  bankruptcy  some  have 
seemed  most  prosperous  ;  and  on  the  edge  of  hell 
many  a  miserable  sinner  has  been  eareiess  and 
cheerful  :  but  the  end  was  at  hand.  What  will 
the  end  of  neglect  be  ?  What  to  you  ?  Con- 
science, now  asleep,  will  then  awake  to  ail  the 
horrors  of  remorse.  Satan,  now  an  unseen 
tempter,  will  then  be  a  visible  tormentor.  Sin, 
now  beloved  by  you,  will  then  bite  like  a  ser- 
peut,  and  sting  like  an  adder.  Departed  hours 
of  sinful  merriment  will  come  to  mind  again ; 
but,  O,  how  changed  will  they  appear !  What 
hours  of  guilt  and  madness!  Sinful  compa- 
nions, now  desired  associates  in  folly,  will  then 
seem  more  like  devils  than  friends  !  Oh,  think 
of  this  when  slighting  Christ;  when  quenching 
the  Spirit;  when  running  into  sin  ;  when  revel- 
ling with  the  vain  and  the  worldly;  think  of  the 
end !  What  shall  the  end  be  ?  Then  how 
changed  too  will  be  the  sinner's  views  of  mercy 
now  abused  ! 

Even  when  dying,  an  alarmed  neglecter  said, 
'*  O  !  that  I  had  been  wise,  that  I  had  known  this, 
that  I  had  considered  my  latter  end  !  Death  is 
knocking  at  my  doors :  in  a  few  hours  more  I 
shall  draw  my  last  gasp  ;  and  thenjudgment,  the 
tremendous  judgment !  how  shall  I  appear,  un- 
prepared as  I  am,  before  the  all-knowing  and 
omnipotent  God  !  How  shall  I  endure  the  day 
of  his  coming  !  O  !  that  holiness  is  the  only 
thing  1  now  long  for.  I  have  not  words  to  tell 
you  how  highly  I  value  it.  I  would  gladly  part 
with  all  my  estate,  large  as  it  is,  or  a  world,  to 
obtain  it.  Now  my  benighted  eyes  are  enlighU 
13* 


146  THE  READER  ENTREATED  TO 

ened  ;  I  clearly  discern  the  things  that  are  excel- 
lent. What  is  there  in  the  place  whither  I  am 
going  but  God  !  Or  what  is  there  to  be  desired 
on  earth  but  religion  !  O  !  if  the  righteous  Judge 
would  try  me  once  more;  if  he  would  but  re- 
prieve, and  spare  me  a  little  longer ;  in  what  a 
spirit  would  I  spend  the  remainder  of  my  days  ! 
But,  alas !  why  do  I  amuse  myself  with  fond 
imaginations  ?  The  best  resolutions  are  now  in- 
significant, because  they  are  too  late." 

If  the  prospect  of  death  produces  such  a  change 
of  view,  what,  when  the  last  conflict  h;is  ended, 
will  be  the  feelings  of  millions,  when  all  the  ef- 
fects of  neglecting  Christ  are  seen,  are  felt !  One 
may  exclaim,  "  Woe  is  me  !  Did  I  think  of  this 
when  I  laughed  at  piety,  and  treated  all  its  bless- 
ings with  contempt!"  Another:  "Did  I  look 
for  this  end  when  I  slighted  the  admonitions  of 
pious  parents,  and  all  their  entreaties  to  seek 
God  and  happiness  !"  A  third  :  "  Alas!  was  I 
hastening  to  this  ruin  when  I  refused  to  listen  to 
the  Saviour's  voice  ;  when  I  talked  of  liberty  and 
followed  pleasure!  Was  this  the  liberty  I 
chose  !  and  this  the  pleasure  to  which  I  hasten- 
ed !  Miserable  wretch  !  God  called,  and  I  re- 
fused !  now  I  eat  the  fruit  of  my  own  ways,  and 
am  fdled  with  my  own  devices !"  O  reader, 
could  you  feel,  for  one  moment,  what  it  is  to  be 
lost,  with  the  full  sense  of  being  lost  for  eternity; 
could  you  longer  neglect  the  Saviour?  Not  to 
have  one  mercy,  not  to  be  one  moment 
safe!  Oh,  what  a  condition!  Are  you  then 
willing  to  flee  from  poverty,  sin,  hell,  to  the  arms 
of  heavenly  mercy  ?  Would  it  be  madness,  if 
starving,  to  refuse  an  estate  ?  if  drowning,  to  refuse 


CONSIDER  THE  END  OF  A  SINFUL  COURSE.    147 

help  ?  would  it  be  distraction  to  run  into  a  burn- 
ing volcano  ?  to  go  unarmed  into  a  lion's  den  ? 
to  throw  yourself  in  a  tiger's  path  ?  It  is  worse 
distraction  to  slight  a  gracious  Saviour's  love ; 
and  by  doing  so  to  bring  huge,  intolerable,  and 
everlasting  evils  upon  your  soul.  And  to  do 
this  when  time  with  you  is  already  so  far  spent; 
when  eternity  is  so  near;  when  the  rewards  of 
kin  are  so  poor;  and  when  salvation  must  be 
found  now  or  never.  Compared  with  salvation 
noihing  deserves  regard.  Life  to  the  condemned, 
help  to  them  in  a  house  on  fire,  food  to  the  dying, 
are  not  worthy  to  be  named  in  comparison  with 
this  blessing.  If  you  were  condemned,  or  in  the 
midst  of  flames,  how  welcome  would  be  deliver- 
ance ;  but  this  salvation  is  more  worthy  of  ac- 
ceptance ;  and  will  you  neglect  this  ? 

22.  In  addition  to  all  that  has  been  already 
urged,  it  is  an  awful  consideration,  th.vi 
while  you  neglect  the  Lord  Jesus  you  are  actu- 
ally associated  in  dreadful  rebellion  agains*  God 
with  all  the  vilest  of  mankind,  and  wi'Ii  all  the 
evil  beings  in  the  universe ;  and  th'jis  must  live 
and  die  laden  with  horrid  ingratitude.  You 
may  not  be  an  infidel;  but  with  infidels  are  a 
rebel  against  God.  You  may  not  be  a  murderer; 
but  with  murderers  must  be  classed  now  and 
will  have  your  future  portion.  You  may  not  be 
lewd,  or  dishonest,  or  a  drunkard,  or  profane  ; 
but  you  belong  to  the  same  miserable  family,  as 
all  the  lewd,  and  drunken,  and  profane,  and  dis- 
honest. You  are  not  a  devil;  but,  while  an  im- 
penitent sinner,  with  devils  are  a  rebel  against 
God.  Thus  with  them  you  are  united  in  sin  and 
in  conduct,  and  soon,  unless  grace  happily  deli- 


148      ..ATEFULNESS  OF  NEGLECT  OF  CHRIST. 

ver  you,  will  be  united  with  them  in  misery.  O 
reader,  how  wretched  and  how  odious  is  such  a 
character !  how  hateful  must  you  he  in  the  sight 
of  all  God's  holy  and  devoted  subjects!  How 
hateful  while  unwilling  to  yield  to  so  good  a 
God,  to  so  kind  a  Saviour  !  and  if  you  continue 
what  you  are,  this  will  mark  your  character  for 
ever.  Hereafter  you  will  be  known  as  one  so 
wicked.,  that  you  would  not  yield  to  God.  This 
will  be  known  in  the  day  of  awful  judgment. 
The  mask  of  delusion  or  deception  will  then  be 
torn  away.  All  the  excuses  you  now  form  for 
your  guilty  neglect,  will  have  vanished  like  a 
dream.  The  cause  of  your  neglect  of  all  that  is 
good,  will  appear  to  have  been  the  vileness  of  your 
own  depraved  heart ;  and  you  will  stand  before 
the  universe  branded  with  the  guilt  of  refusing 
to  love  your  God  and  the  Saviour.  Even  in  the 
abyss  of  despair  you  will  be  known  as  one  that 
would  not  love  God.  Thus,  if  you  continue 
neglectful,  laden  with  ingratitude  and  sin,  you 
must  live.  While  you  live,  could  angels  weep 
they  might  weep  over  you.  "  There,"  it  might 
be  said,  "  is  an  immortal  being  that  should  be 
aspiring  to  heaven,  grovelling  in  the  mire,  with 
but  one  span  of  time  for  mercy,  yet  wasting  that 
one;  invited  to  everlasting  life,  yet  utterly  careless 
of  the  invitation  ;  possessed  of  an  immortal  spirit 
to  which  God  is  most  kind,  and  himself  most 
cruel." 

Under  this  load  you  must  die.  When  your  last 
hour  arrives  it  may  be  said,  n  there  lies  and 
dies  one  to  whom  God  has  given  a  thousand 
mercies,  but  who  has  abused  them  all.  The 
blessings  that  should  have  trained  that  departing 


LIFE   OR  DEATH   BEFORE  YOU.  149 

spirit  for  heaven,  have  all  been  bestowed  in  vain  ; 
and  now  that  unprepared  and  icw-neglected  soul 
is  going,  covered  wilh  guilt,  to  its  final  account, 
and  to  its  direful  home."  And  when  you  are  in 
the  grave  it  may  be  said,  "There  lies  one  who 
enjoyed  through  many  years  the  means  of  grace 
and  the  tidings  of  mercy,  but  who  went  down 
into  the  dwelling  of  the  dead  unpardoned  and 
unchanged.  That  poor  dust  once  loved  the 
world,  and  for  it  slighted  eternal  good.  The 
world  has  left  that  dust  to  moulder  there  till  the 
resurrection  day,  insensible  of  pleasure  or  of  pain  ; 
and  the  ruined  soul  that  once  inhabited  that 
mouldering  dust,  is  gone  where  griefs  for  ever 
live,  and  sorrows  for  ever  multiply,  and  remorse 
for  ever  reigns,  and  darkness  and  despair  for 
ever  dwell.  O  miserable  purchase!  O  foolish 
choice  !  that  gained  some  trifles  from  the  world, 
and  ruined  a  deathless  soul !" 

23.  Reader,  life  or  death  are  before  you,  accord, 
ing  as  you  regard  or  slight  the  mighty  Saviour. 
'*\  call  heaven  and  earth  to  record  this  day 
against  you,  that  I  have  set  before  you  life  and 
death,  blessing  and  cursing ;  therefore  choose 
life."1  If  you  continue  to  neglect  Christ  your 
doom  must  be  death  and  only  death.  O  choose 
not  death  but  life !  Welcome  now  the  long-neg- 
lected Saviour!  and  how  different  will  be  your 
state !  He  will  blot  out  your  sins,  and  enrich  you 
with  every  good.  Then  it  shall  be  said,  "  The 
eternal  God  is  thy  Refuge,  and  underneath  are 
the  everlasting  arms."2  His  broad  shield  is  ever 
over  thee,  and  his  love  will  for  ever  bless  thee. 
The  promise  belongs  to  y°u.  **  Fear  not :  tor   1 

(1)  Deut.  xxx.  19.  <*)  l*m  xxxiii.  ;»7. 


150      BLESSED  EFFECTS  OF  RECEIVING  CHRIST. 

have  redeemed  thee,  I  have  called  thee  by  thy 
name ;  thou  art  mine.  When  thou  passest 
through  the  waters,  I  will  be  with  thee  :  and 
through  the  rivers,  they  shall  not  overflow  thee  : 
when  thou  walkest  through  the  fire,  thou  shalt 
not  be  burned  ;  neither  shall  the  flame  kindle 
upon  thee.  For  I  am  the  Lord  thy  God,  the 
Holy  One  of  Israel,  thy  Saviour."1  The  Saviour 
of  myriads  will  then  be  your  Saviour  and  your 
Shepherd.  The  good  Shepherd's  care  will  bless 
you  ;  and  you  may  say,  "  The  Lord  is  my  Shep- 
herd ;  I  shall  not  want.  He  maketh  me  to  lie 
down  in  green  pastures :  he  leadeth  me  beside 
the  still  waters.  He  restoreth  my  soul :  he  | 
leadeth  me  in  the  paths  of  righteousness  for  his 
name's  sake."2  He  will  guard  you  and  fulfil  the 
promise ;  "  I  will  never  leave  thee  nor  forsake 
thee."  He  will  keep  you  and  train  you  for  hea- 
ven ;  he  will  enable  you  to  subdue  your  corrup- 
tions and  lead  you  to  immortal  life.  What  now 
is  your  inheritance  ?  the  home  that  angels  have, 
the  heaven  that  they  enjoy.  Who  are  now  your 
future  companions?  all  the  first-born  sons  of , 
light!  all  the  spirits  of  the.  just  made  perfect! 
all  whose  names  are  written  in  heaven.  They 
loved  the  Saviour,  and  they  followed  him. 
Their  dwelling  will  be  yours,  if  their  Lord  is 
yours.  And  will  you  not  be  his  ?  Then  your 
character,  which  else  would  have  been  for  ever 
hateful,  will  be  for  ever  lovely :  will  shine  in  , 
a  fair  though  humble  resemblance  of  your 
Lord's,  and  thus  will  shine  for  ever.  Choose 
then  this  day  whose  you  will  be,  and  whom  you 
will  serve. 

(I)  Is.  xliii.  1-4.  (2)  Psalm,  xxiiL  1-3. 


ALL  MUST   DIB,  16 1 


CHAPTER   VIII. 

RELIGION      ENFORCED     BY    THE     SOLEMNITIES     OF 
DEATH  AND  JUDGMENT. 

I.  When  the  scriptures  describe  the  spirit 
and  conduct  of  the  early  disciples  of  the  Lord 
Jesus,  they  are  represented  as  those  who  were 
waiting  for  the  Son  of  God  from  heaven  ;!  who 
were  looking  for  the  Saviour  ;*  who  loved  his 
appearing1;3  and  who  thus  were  familiar  with 
the  solemnities  of  death  and  eternity.  Insuffi- 
cient attention  to  these  solemn  subjects,  lowers 
the  piety  even  of  the  pious;  and  keeps  from  safety 
and  peace  many  that  might  otherwise  be  led, 
by  the  impressive  sense  of  their  dying-  condition, 
to  seek  eternal  good.  It  cannot  then  be  unap- 
propriate,  while  pressing  heartfelt  piety  on  your 
devout  attention,  in  addition  to  the  many  allu- 
sions to  these  solemn  subjects,  contained  in  the 
preceding  pages,  more  expressly  to  beg  your 
attention  to  them.  O  regard  them  as  solemn 
motives,  for  the  unhesitating  and  unfeigned 
consecration  of  yourself  to  him,  who  hath 
brought  life  and  immortality  to  light.  "It  is 
appointed  unto  men  once  to  die,  and  after 
death  the  judgment."*  All  must  die,  but  a  wide 
difference  exists  in  death.  Many  die  unforgiven, 
unchanged,    unblest,   unprepared    for   eternity. 

(1)  1  Thei».  i.  10.         (2)  Phi),  iii.  20.         (3}  2  Tim.  L  1,  L 
(4)  Heb.  ix.  W. 


152      CHRIST  ALL  IN    ALL  IN  A   DYING  HO  UK. 

This  is  the  case  with  all  who  die  uninterested 
in  the  Saviours  grace.  But  his  friends  die, 
some  peacefully,  some  exultingly,  all  safely. 
They  die  forgiven,  renewed,  and  blest.  How 
will  you  die? 

2.  You  must  die.  and  the  dying  hour  must 
inspire  feelings  unknown  before ;  the  value  of 
the  Saviour,  and  the  worth  of  the  blessings  of 
his  grace,  will  never  be  fully  known  till  then. 
Christ  is  all  in  all  for  the  day  of  death.  His 
love  cheers  with  immortal  hopes  life's  last 
solemn  hours.  How  solemn  is  the  dying-  hour ! 
The  body  sinking  under  the  violence  of  disease. 
The  powers  of  nature  rapidly  failing.  The  pulse 
fluttering  and  about  to  stop  for  ever.  The  spirit 
just  going  to  take  its  everlasting  flight.  Mourn- 
ing friends  surrounding  the  dying  sufferer,  and 
observing  with  breathless  silence  the  last  strug- 
gles of  mortality.  And  ministering  angels,  or 
infernal  spirits,  as  unseen  visitants,  watching  near 
the  dying  pillow.  Perhaps  some  violent  con- 
vulsion seizes  the  sufferer,  and  the  struggle  is 
soon  over.  Perhaps,  while  the  soul  retains  all  its 
consciousness,death  steals  grad  ually  upon  its  mor- 
tal tabernacle.  The  coldness  of  the  grave  seizes 
the  hands  and  the  feet.  Now  speech  fails.  Now 
sight  is  gone.  Now  the  breathing  becomes 
weaker,  and  weaker,  and  weaker.  At  length  the 
heart  ceases  to  throb,  and  all  the  tale  of  life  is 
over.  What  are  the  thoughts  and  feelings  of 
an  immortal  spirit  in  such  a  situation  !  what  its 
views  of  a  life  of  sin!  what  of  a  life  of  poverty 
or  comfort !  what  of  a  life  of  piety !  Can 
language  describe  what  its  feelings  must  be,  re- 
specting the  unutterable  vanity  of  every  posses- 


HIS   FAVOUR  A  SUFFICIENT  SUPPORT.         153 

sion  and  every  pursuit  excepting  heartfelt  reli- 
gion !  A  pious  lady  adding  a  few  lines  to  a  letter 
she  had  begun,  but  which  the  approach  of  death 
prevented  her  completing,  wrote,  "  I  fear  I  can- 
not finish.  O  my  dear  friends,  if  you  knew 
what  thoughts  I  have  now,  you  would  see  as  I 
do,  that  the  whole  business  of  life  is  preparation 
for  death.     Let  it  be  so  with  you." 

Solemn  as  is  the  dying  hour,  the  presence 
and  support  of  the  Saviour  are  sufficient  to  im- 
part strong  consolation.  An  aged  minister, 
eminent  in  bis  day,  being  at  the  funeral  of  one 
more  eminent,  a  friend  said  to  him,  "  Well,  Dr. 
Grovesnor,  you  have  seen  the  end  of  Dr.  Watts, 
and  you  will  soon  follow  :  what  think  you  of 
death  ?"  "  Think  of  it,"  he  replied,  "  Why,  when 
death  comes,  I  shall  smile  upon  death,  if  God 
smiles  upon  me."  A  dying  Christian  said,"0  the 
joys  I  feel !  my  heavenly  Father  is  carrying  me 
to  heaven  in  his  arms ;  I  am  going  thither  on  a 
bed  of  roses.  I  feared  this  hour,  lest  my  pains 
should  extort  an  impatient  word,  or  cause  that 
I  should  seem  to  be  uneasy  under  his  hand  ;  I 
have  often  wished  to  die  praising  God ;  how 
kind  is  he  who  gives  me  leave  to  do  so !  trust 
my  God;  he  will  not  fail  those  who  put  their 
trust  in  him.     O  the  comforts  I  feel."1 

Suppose  yourself  just  about  to  die.  Before 
you  stretches  an  immeasurable  eternity.  Be- 
hind you  is  the  now  ending  span  of  time. 
What  now  to  you  are  friends,  possessions,  plea- 
sures !  All  that  once  agitated,  pained,  or  pleased, 
is  vanity  ;  but  the  Saviour's  love  assumes  new 
importance.     He  now  is  all  in  all.    If  you  have 

(1)  Thos.  Reynolds. 
R.«feEter.Life.  14 


154     WORTn  OF  CHRIST'S  FAVOCR  TO  THE  DEAD. 

him,  you  nave  every  thing;  without  him  nothing. 
Suppose  yourself  just  launched  into  eternity. 
The  scenes  of  time  are  ended;  you  have  closed 
your  eyes  to  open  them  on  earth  no  more ;  the 
latest  pang  is  over;  the  last  conflict  finished, 
and  eternal  scenes  have  opened  upon  you. 
What  now  appear  the  world,  youth,  health, 
prosperity,  pleasure  !  what  idle  dreams  !  what 
now  are  friends,  whose  love  once  seemed  almost 
as  important  to  your  comfort  as  life  itself!  Jt  is 
nothing  now.  What  now  are  earthly  posses- 
sions,  comforts,  or  sorrows  !  They  are  equally 
and  infinitely  insignificant.  Whether  your  way 
was  painful  or  pleasing,  matters  nothing  now  ! 
Whether  reproach  or  honour,  wealth  or  poverty, 
were  your  lot,  is  all  one  now.  Nothing  now 
avails  you  any  thing  but  Christ.  All  you  want 
is  in  him.  The  frowns  or  smiles  of  mankind 
no  longer  concern  you  ;  all  depends  on  his.  If 
he  smile  none  can  frown  ;  if  he  frown  none  can 
smile.  Who  can  reject  you  if  he  welcome ! 
who  can  welcome  if  he  rejects  you  !  In  that 
hour,  at  the  furthest  not  very  distant,  how  much 
you  will  desire  the  blessings  of  the  gospel ! 

The  closing  of  the  scenes  of  time,  is  to  every 
soul,  the  commencement  of  unutterable  solemn- 
ities. When  absent  from  the  body,  you  will  be 
present  with  the  Lord,  or  numbered  with  the 
lost. 

3.  The  solemnities  of  eternal  judgment  should 
prompt  you  to  surrender  yourself  to  the  Saviour. 
None  can  conceive  what  will  be  the  solemnity, 
the  joy,  or  the  terror  of  the  great  day.  Nor 
are  the  scriptural  statements  on  this  subject 
poetical   figures,   but  a  description  of  solemn 


ETERNA^  JUDGMENT.  155 

facts.  "The  Lord  himself  shall  descend  from 
heaven  with  a  shout,  with  the  voice  of  the  arch- 
angel, and  the  trump  of  God."1  "The  Lord 
Jesus  shall  he  revealed  from  heaven,  with  his 
mighty  angels  in  flaming  fire,  taking  vengeance 
on  them  that  know  not  God."  He  shall  come 
to  he  admired  in  his  saints,  and  glorified  in  all 
them  that  believe.*  "  The  trumpet  shall  sound, 
and  the  dead  .shall  be  raised  incorruptible."* 
"  When  the  Son  of  Man  shall  come  in  his  glory, 
and  all  the  holy  angels  with  him,  then  shall  he 
sit  upon  the  throne  of  his  glory  :  and  before  him 
shall  be  gathered  all  nations  ;  and  he  shall  se- 
parate them  one  from  another,  as  a  shepherd 
divideth  his  sheep  from  the  goats ;  and  he  shall 
set  the  sheep  on  his  right  hand,  but  the  goats  on 
the  left.  Then  shall  the  King  say  to  them  on  his 
right  hand,  Come,  ye  blessed  of  my  Father,  in- 
herit the  kingdom  "prepared  for  you  from  the 
foundation  of  the  world.  Then  shall  he  say  also 
unto  them  on  the  left  hand,  Depart  from  me,  ye 
cursed,  into  everlasting  fire,  prepared  for  the  de- 
vil and  his  angels.  And  these  shall  go  away 
into  everlasting  punishment;  but  the  righteous 
into  life  eternal."4  According  to  these  infallible 
testimonies  the  archangel  will  descend ;  the 
trumpet  will  proclaim  the  Judge's  coming  ;  and 
such  a  sound  be  heard  through  all  the  regions  of 
this  lower  creation,  that,  compared  with  it,  the 
shouts  of  an  assembled  world,  or  the  roar  of  ten 
thousand  thunders,  would  be  stillness  ;  for  all 
mankind  will  hear.  The  Lord  will  then  visibly 
descend.     He  will  come  with  his  mighty  angels 

(J)  Thesi.  ir.  16.        (2)  2  Thess.  i.  6.      (3)  1  Cor.  xt.  5% 
(4)  Matt  xxv.  31,  &c  &c 


156  THE    SOLEMNITIES    OF 

in  flaming  fire.  He  will  come  in  the  glory  of 
his  Father,  and  in  his  own.  He  cometh  with 
ten  thousands  of  his  saints.  Now  "  all  that  are 
in  the  graves  shall  hear  his  voice,  and  shall  come 
forth,  they  that  have  done  good  to  the  resurrec- 
tion of  life,  and  they  that  have  done  evil  to  the 
resurrection  of  damnation."1  The  righteous  rise 
to  glory,  honour,  and  immortality  ;  but  the  un- 
righteous also  hear  his  voice.  In  their  case  that 
which  "was  sown  in  corruption,  rises  in  incorrup- 
tion,"  that  it  may  endure  a  death  that  can  never 
die.  That  which  "  was  sown  in  dishonour,"  rises 
to  dishonour  more  aggravated,  "  to  shame  and 
everlasting  contempt."  That  which  "  was  sown  in 
weakness,  is  raised  in  power ;"  strong  to  endure 
immortal  misery.  That  which  was  sown  a  natu- 
ral body,  rises  a  spiritual  body,  to  become  the 
accursed  dwelling  of  that  immortal  spirit  that 
prostituted  its  powers  on  earth  to  folly,  vanity, 
and  guilt. 

4.  The  scenes  of  final  judgment  advance,  and, 
amidst  their  solemnities,  "the  heavens  pass  away 
with  a  great  noise,  and  the  elements  melt 
with  fervent  heat,  the  earth  also  and  the  works 
that  are  therein  are  burnt  up  !"*  O,  reader  !  in 
meditation  anticipate  this  day !  View  it  as  come ! 
Think  you  hear  the  cry,  "  The  great  day  of  his 
wrath  is  come,  and  who  shall  be  able  to  stand  !" 
The  sun,  moon,  and  stars  have  ceased  to  shine  ! 
The  heavens  have  passed  away.  The  cares  and 
businesses,  the  pursuits  and  delights  of  earth  have 
vanished  like  a  dream.  The  tumults  of  nations, 
the  contentions  of  statesmen,  the  voice  of  the 
bridegroom  and  of  the  bride,  of  joy  or  of  weep- 

( 1)  John,  T.  28.  (2)  2  Peter,  ni.  la 


THE  JUDGMENT  DAY.  157 

ing,  are  heard  no  more.  The  oath  is  sworn  that 
time  shall  he  no  longer,  and  all  its  scenes  are 
ended.  The  dead  are  raised,  the  Judsre  is  come. 
There  he  sits  in  majesty,  and  at  his  bar  the  na- 
tions are  collected  to  hear  their  doom.  lie  sets 
the  sheep  on  his  right  hand,  and  the  sroats  on  his 
left.  The  righteous  meet  him  with  raDture;  the 
unrighteous  are  dragged  before  his  awful  bar. 
Within  them  gnaws  the  worm  of  conscience  that 
never  dies.  All  appear  in  their  real  character; 
there  is  no  deception  and  no  mistake  here.  There 
is  no  middle  condition.  There  is  no  mingling 
among  the  pious  if  not  pious;  the  ungodly  often 
mingle  with  the  pious  now,  but  not  then.  There 
myriads  of  angels  observe  the  solemn  process, 
and  wait  and  watch  the  conduct  of  their  King. 
Above  opens  the  higher  heaven  to  welcome  his 
redeemed.  Below  burns  the  pit  of  fire  and  dark- 
ness prepared  for  the  devil  and  his  angels,  and 
ready  as  the  prison  of  the  lost.  All  are  about  to 
rise  or  sink  for  ever,  and  you  and  I  are  there. 
Long  has  this  day  been  sj>oken  of;  long  believed, 
long  disbelieved  ;  but  it  is  come.  The  believer 
and  the  infidel  alike  believe  in  it  now.  It  is 
come.  The  last  day  of  man's  probation  is  over, 
and  all  are  assembled  for  their  eternal  doom. 
It  is  come.  The  Judge  is  seen;  how  different 
from  what  he  once  was  seen  !  how  changed  from 
what  he  then  appeared!  how  changed  are  all 
his  followers  too  !  and  O  how  changed  his  foes  ! 
Where  is  now  their  unbelief?  their  pride?  their 
haughtiness?  their  scorn  ?  It  is  come.  Time 
has  rolled  its  last  year,  its  last  hour  away.  This 
day  seemed  slow  to  come ;  the  day  of  mercy 
14* 


158  TRIUMPH  OF  THE    RIGHTEOUS. 

lasted  long-,  but  it  is  over,  and  this  judgment 
day  is  come. 

5.  The  Judge  eternal  now  pronounces  man's 
unchanging  doom.  He  says  to  them  on  his 
right  hand,  "Come,  ye  blessed  of  my  Father,  in- 
herit the  kingdom  prepared  for  you,  from  the 
foundation  of  the  world."  He  owns  their  hum- 
ble services  of  faith  and  love  ;  and  according  to 
his  solemn  promise,  confesses  them  who  con- 
fessed him.  O,  sweet  words  of  eternal  life! 
they  are  pronounced,  and  suspense,  and  doubt, 
and  fear  are  vanished  for  ever.  Now,  indeed, 
the  righteous  come  to  Zion  with  everlasting  joy 
upon  their  heads;  now,  indeed,  sorrow  and  sigh- 
ing are  fled  away.  What  a  recompense  is  this 
for  tears,  and  toils,  and  sorrows !  What  thinks 
the  Christian  now  of  these  !  The  Saviour  allow- 
ed his  followers  once  to  toil  in  sorrow  and  per- 
secution ;  but  now  he  changes  toil  to  rest,  and 
sorrow  to  unending  joy  !  He  let  them  endure 
grief;  but  now  he  gives  the  crown  of  life  and 
honour.  The  great  day  of  wrath  is  no  day  of 
wrath  to  ihem  ;  no  fears,  no  alarm,  will  now  dis- 
turb their  tranquillity  more.  Many  of  them  toiled 
in  poverty,  and  were  afflicted  and  trodden  down 
of  men ;  but  all  this  is  past.  Their  conflicts 
are  changed  for  the  victor's  palm.  What  will 
be  the  humble  Christian's  feelings  while  gazing 
on  his  Judge?  "This  is  he  to  whom  I  fled! 
This  is  he  after  whom  I  struggled,  at  times  with 
almost  fainting  steps!  This  is  he  whom  the 
world  would  fain  have  had  me  leave  !  This  is 
he  to  whom  my  heart  was  devoted  !  This  is  he, 
about  an  interest  in  whose  love  I  often  felt  pain- 
ful anxiety ;  but  he  is  come,  and  I  am  his.    J 


DOOM   OF  THE    UNRIGHTEOUS.  159 

know  it  now,  and  anxiety  and  enemies  shall  vex 
me  no  more." 

O  reader,  would  you  be  thus  blessed  ?  If  you 
would,  remember  these  things  are  no  cunningly 
devised  fables  ;  and,  as  in  the  view  of  death  and 
judgment,  now  embrace  unfeigned  religion. 

6.  But  hearken  to  a  different  sentence.  Be- 
hold a  different  scene!  Besides  those  on  the 
right  hand,  there  are  myriads  on  his  left.  What 
says  the  Judge  to  them  ?  "  Depart  from  me,  ye 
cursed,  into  everlasting  fire,  prepared  for  the 
devil  and  his  angels  !"  "  I  never  knew  you,  de- 
part from  me,  ye  that  work  iniquity."1  Oh,  the 
horrors  of  that  sentence,  and  of  that  day  !  If  you 
should  be  among  them,  how  will  you  meet  that 
day?  What  will  be  the  terror  of  beholding  a 
long-neglected  Judge?  to  see  him  on  whose  de- 
cision hangs  life  or  death  eternal  ?  to  see  him  on 
whose  smile  or  frown  heaven  or  hell  depends? 
And  to  recollect  what  he  once  was  ?  w  hat  he 
once  would  have  been  to  you  ?  and  with  what 
base  neglect  his  love  was  treated  ?  And  what 
will  be  the  terror  connected  with  the  disclosure 
of  unnumbered  crimes,  when  "God  shall  bring 
every  work  into  judgment,  with  every  secret 
thing?"2  Should  you  die  in  your  sins,  ail  your 
transgressions  will  then  pass  in  direful  review. 
Secret  or  open  guilt  will  alike  be  visible;  crimes 
shrouded  in  privacy  and  darkness,  will  be  open 
to  universal  view.  God  says  of  men,  "They 
consider  not  in  their  hearts  that  I  remember  all 
their  wickedness."5  We  may  forget  our  own  of- 
fences ;  others  may  forget  them ;  multitudes  of 
sins  are  unobserved;  and  multitudes  more  for- 

(1)  Matt  vii.  23.        (2)  Eccles.  xii.  14        (3)  Hos  vii.  2- 


16*0  ALL  MUST  GIVE   ACCOUNT  TO   GOO 

gotten.  Time  weakens  or  wears  out  the  impres- 
sion of  the  evil  of  many  transgressions;  but  God 
remembers  all.  They  glare  always  before  him  in 
all  their  hideous  deformity.  Oh,  if  you  should 
live  careless  of  your  Judge,  and  a  stranger  to  his 
pardoning  grace,  how  will  you  meet  him  then  ? 
"  Every  one  of  us  shall  give  account  of  himself 
to  God."1  but  how  will  you  give  up  that  account  ? 
If  a  prince  were  to  employ  a  servant  to  transact 
some  weighty  business  for  him  in  a  foreign  land, 
and,  on  his  return,  calling  for  his  account,  should 
find  so  much  time  spent  in  singing,  so  much  in 
dancing,  so  much  in  novel-reading,  so  much  at 
the  play-nouse,  so  much  in  foolish  merriment 
with  gay  companions,  so  many  days  idled  away, 
and  so  manv  played  away,  and  the  very  business 
for  which  he  was  sent  entirely  neglected  and  un- 
done, what  would  be  thought  of  such  a  servant? 
Would  not  his  master  justly  cast  him  off  for  ever? 
God  has  entrusted  to  you  talents,  privileges,  and 
mercies  ;  nas  given  you  life  that  you  may  glorify 
him.  and  be  prepared  for  everlasting  life.  But 
if  the  greai  concerns  of  religion  are  neglected, 
all  this  is  left  undone;  and  what  must  be  your 
account,  when,  like  the  wicked  and  slothful  ser- 
vant just  described,  you  have  to  render  one  to 
your  injured  Master?  How  will  you  account 
for  your  numberless  sins?  for  abused  mercies? 
for  privileges  neglected  ?  for  admonitions  disre- 
garded ?  tor  preferring  trifles  to  God,  Christ,  and 
religion  ?  for  thus  insulting  the  Father,  and  re- 
jecting the  Son,  and  grieving  the  Spirit  ? 

And  wnat  will  be  the  terror  of  the  wrath  these 
crimes  nave  merited  ?     Thousands  of  years  of 

(l)  Horn.  xiv.  12. 


THE  READER  MUST  BE  JUDGED.  '     161 

mercy  will  have  rolled  away,  and  every  sinner  had 
his  day  of  grace  and  mercy,  but  all  will  now  be 
changed  to  vengeance;  to  vengeance  deserved 
for  mercies  abused,  and  for  love  despised  ;  de- 
served for  slighting  God,  neglecting  Christ,  and 
resisting  the  Holy  Ghost.  Patience  will  long 
have  waited  ;  but  patience  will  have  given  place 
to  wrath.  The  Lord  will  render  "indignation 
and  wrath,  tribulation  and  anguish,"1  upon  all 
that  have  not  obeyed  the  truth.  "Upon  the 
wicked  he  shall  rain  snares,  fire  and  brimstone, 
and  an  horrible  tempest :  this  shall  be  the  por- 
tion of  their  cup."2  O,  reader,  if  you  continue 
uninterested  in  the  Saviour,  this  will  be  your  lot. 
However  thoughtless  or  unbelieving,  you  mnst 
appear  before  his  bar.  There  you  will  be  seen 
confounded,  trembling,  and  despairing.  There 
you  will  stand  with  all  the  impure  and  the  pro- 
fligate ;  the  vile  and  the  infernal ;  with  all  the 
monsters  of  iniquity  that  the  earth  ever  bore,  and 
that  meet  there  laden  with  unpardoned  sin. 
The  Judge's  lightnings  will  flash,  and  his  thun- 
der roll ;  you  will  hear  your  doom,  and  that 
doom  will  be  the  damnation  of  hell.  The  doom  of 
that  day  will  be  final.  There  will  be  no  after- 
change.  The  blessed  will  never  be  cursed;  the. 
cursed  will  never  be  blessed.  When  man  was 
created,  Satan  entered  Eden,  and  Adam  fell : 
Christ  came  to  earth,  and  the  fallen  rise  ;  but  no 
tempter  will  enter  heaven,  no  Saviour  will  visit 
hell.  Wrath  then  experienced  will  never  be  ap- 
peased. Through  the  days  of  heavenly  mercy, 
the  Saviour  was  full  of  compassion  ;  prayer  was 
heard  and  pardon  given :  but  not  then.     There 

(URom.ii.  1.  (2)  Pi  aim,  xL  6.    . 


162        THE  DAY  OF  MERCY  ENDED. 

will  be  no  sacrifice  to  atone  for  unpardoned 
guilt;  no  prevailing  prayer;  no  intercessor. 
The  ungodly  will  cry  to  the  rocks,  "Fall  on  us, 
and  hide  us  from  the  face  of  him  that  silleth  on 
the  throne,  and  from  the  wrath  of  the  Lamb."1 
Alas!  vain  refuge!  yet  the  rocks  would  sooner 
hear  their  cry  than  the  inexorable  Judge.  If 
through  irreligion  this  should  be  your  lot,  "  Lord, 
Lord,"  you  may  exclaim,  u  have  mercy  on  me." 
No:  the  day  of  mercy  is  past;  that  prayer  might 
have  been  heard  once,  but  cannot  be  heard  now. 
The  gate  of  salvation  is  shut,  and  you  and  others 
despairing  cry,  "Lord,  Lord,  open  to  us."  No : 
the  door  shut  once  never  opens.*  No,  sinner, 
never !  no,  never !  Eternal  truth  has  said  it !  no, 
never !  for  you  would  neglect  the  Lord  of  life 
and  salvation  ;  you  would  not  be  his  disciple. 
When  the  Lord  invites  you  to  come  to  him  and 
be  happy,  you  can  refuse ;  but  when  he  says, 
Die,  yon  cannot  refuse  to  die;  and  when  he 
says,  "  Depart,  ye  cursed,  into  everlasting  fire," 
depart  you  must.  Into  that  abyss  may  devils 
drag  you,  and  enmity  to  God  will  make  you 
like  a  devil  there. 

7.  Should  you  be  exposed  to  all  this,  what 
will  you  think  of  the  present  warning?  Should 
you  be  at  his  left  hand,  or  see  some  you  know 
among  the  blest  and  be  among  the  lost,  what 
bitter  regret  will  then  distress  your  soul  ?  What 
joyous  meetings  of  the  saved  will  there  be  on 
that  day  !  What  solemn  partings  where  some 
have  known  Christ,  and  others  slighted  him  ! 
What  solemn  partings  between  neighbours  and 
congregations  !  What  eternal  separations  between 

(1)  Rct.  tI.  16  ($  Matt.  xxv.  10. 


THE  SCENES  OF  JUDGMENT   FIMSIIED.        163 

fathers  and  sons,  mothers  and  daughters,  friends 
and  companions,  some  ascending  to  glory, 
others  sinking  to  destruction.  Of  the  lost,  whose 
heart  would  not  break  on  that  day,  at  that  sepa- 
ration, if  a  heart  then  could  break  ?  but  that  will 
not  be.  Whatever  your  friends  do,  let  this  be 
your  concern,  to  secure  the  Judge's  welcome  and 
everlasting  life.  But  what  can  give  you  the  cer- 
tainty of  this?  Nothing  but  possessing  an  in- 
terest in  his  salvation.  Then  you  may  indulge 
a  cheerful  confidence,  that,  when  on  his  judg- 
ment throne,  he  will  justify  you  ;  and  who  shall 
condemn  you  ?  That  he  in  effect  will  say,  or 
act  as  if  he  said,  "  This  soul  is  mine.  It  was 
committed  to  my  care.  I  blotted  out  its  trans- 
gression and  guided  its  way.  It  was  mine  in  its 
pilgrimage  on  earth,  and  now  is  mine  for  ever." 
Will  this  be  said  of  you  ? 

And  now  the  trumpet  is  hushed.  The  judg- 
ment is  passed.  The  judge  has  left  his  judg- 
ment throne,  and  all  are  gone  to  their  eternal 
abodes.  The  lost  are  howling  in  agony,  and 
wailing  in  despair.  The  blest  have  entered 
their  rest.  Eterni'y  is  now  their  day.  Its  cloud- 
less sun  has  risen  upon  them.  Its  vast  expanse 
stretches  before  them,  and  is  all  one  scene  of 
rapture,  tranquillity  and  praise.  Their  home  is 
heaven.  Their  father  is  God.  Their  rest  is  with 
him  who  died.  Their  friends  are  the  angel 
hosts,  and  all  the  blood-bought  myriads  of  the 
redeemed.  Their  holiness  is  perfect.  Their  hap- 
piness is  endless.  The  former  things  have  passed 
away.  Reader,  where  is  your  home  ?  where 
will  it  be  for  ever  ?     Shall  you  be  one  of  these  ? 


164  CERTAINTY  OF  THE   FINAL  RUIN 


CHAPTER  IX. 

DECISION  IN  THE  CHOICE  OF  RELIGION  URGED  BT 
THE  RUIN  AND  MISERY  THAT  AWAIT  THE  IMPE- 
NITENT. 

1.  An  old  writer  remarks,  that  sermons  con- 
cerning "  hell  may  keep  many  out  of  hell."  Re- 
ligion or  ruin  is  the  only  alternative  presented 
to  you.  Think  not  that  the  most  awful  displays 
of  your  danger,  if  you  are  atrifler  with  religion, 
are  inconsistent  with  the  indulgence  of  that  spirit 
of  love  which  the  gospel  enjoins.  The  Lord 
Jesus  was  full  of  compassion ;  and  because  he 
was  so,  he  uttered  the  most  awful  representations 
of  future  ruin  which  the  New  Testament  con- 
tains. 

2.  Consider  that  it  is  not  more  certain  that  you 
live,  than  it  is  that  you  will  perish  if  you  do  not 
turn  to  God.  Indulge  not  the  delusive  expecta- 
tion that  God  will  be  less  strict,  and  more  merci- 
ful, than  his  own  word  represents  him  to  be.  God 
is  merciful,  but  he  is  also  just  and  true.  God  is 
a  tender  parent  to  the  penitent  that  seeks  him, 
but  he  is  a  consuming  fire  to  his  enemies. 
Though  to  the  contrite  in  heart,  his  mercy  is  as 
great  as  the  heavens  are  high  above  the  earth  ; 
yet  against  the  impenitent  his  wrath  will  burn  to 
the  lowest  hell.1  A  deception  that  would  bring 
you  to  the  gallows  were  dreadful;  but  a  decep- 

(1)  Oeut.  xxxii.  22. 


OF  THE   IRRELIGIOUS.  165 

tion  that  would  sink  you  to  hell  is  infinitely- 
worse.  Be  not  then  deceived,  "  the  unrighteous 
shall  not  inherit  the  kingdom  of  God."1  Repeat- 
ing this  solemn  warning  the  inspired  writer, 
when  referring  to  the  works  of  corrupt  nature, 
declares,  "  I  tell  you  before,  as  I  have  also  told 
you  in  time  past,  that  they  which  do  such  things 
shall  not  inherit  the  kingdom  of  God."2  "Ex- 
cept ye  repent  ye  shall  all  likewise  perish."3 
Jesus  said,  "  Verily,  verily,  I  say  unto  thee,  Ex- 
cept a  man  be  born  of  water  and  of  the  Spirit, 
he  cannot  enter  into  the  kingdom  of  God.  Mar- 
vel not  that  I  said  unto  thee,  Ye  must  be  born 
again."4  Thus  there  is  not  a  hope,  unless,  with 
reverence  be  it  spoken,  God  could  prove  false, 
that  you  can  be  saved  without  true  piety.  A 
millstone  will  not  more  surely  sink  when  cast 
into  the  waves,  nor  a  mass  of  lead  thrown  from 
the  top  of  a  precipice  more  surely  fall,  than  you 
will  fall,  and  sink,  and  perish,  if  you  pass 
through  time  a  stranger  to  the  Saviour's  grace. 
The  Father  declares  that  the  impenitent  shall 
die.  The  Son  confirms  the  awful  truth.  The 
old  Testament  and  the  new  repeatedly  inculcate 
the  solemn  sentiment.  The  law  dooms  them, 
and  the  gospel  adds  to  the  awful  doom. 

3.  Consider  the  dreadful  descriptions  which 
are  given  by  the  God  of  truth  respecting  the  sin- 
ner's misery.  A  great  variety  of  the  most  ter- 
rific images  are  employed  to  represent  this  horrid 
ruin.  Hell  is  described  as  "  a  furnace  of  fire," 
into  which  the  unrighteous  are  cast,  where  is 
wailing  and  gnashing  of  teeth  ;5  as  "  a  lake  which 

(1)  1  Cor.  vi.  9.        (2)  Gal.  v.  21.        (3)  Lake,  xiii.  3. 

(4)  John,  iii.  5-7.  (5)  Matt.  xiii.  42. 

K.  <fc  Eter.  Life.  I  5 


166         SCRIPTURAL   DESCRIPTIONS   OF  KELL, 

bumeth  with  fire  and  brimstone  ;"1  "the  second 
death  ;"2  as  the  vengeance  of  eternal  fire  ;3  as 
outer  darkness  ;4  as  the  "  blackness  of  darkness 
forever  ;"4as  "chains  of  darkness  ;"6as  the  place 
of  torment  where  the  sinner  is  tormented  in  the 
flame  ;7  as  "  wrath  to  come  ;"8  as  "  the  bottom- 
less pit;"9  "  the  second  death  ;"10  "destruction  ;"u 
"everlasting  fire  prepared  for  the  devil  and  his 
angels;"12  "  everlasting  punishment  ;"13  "  a  pri- 
son;"1* "where  the  worm  dieth  not,  and  the  fire 
is  not  quenched."15  How  terrific  are  these  de- 
scriptions !  but  what  must  be  the  dreadful  re- 
ality !  As  much  worse  than  any  conceptions  we 
can  now  form  of  such  wretchedness,  as  being 
torn  limb  from  limb  would  be  worse  than  the 
pricking  of  a  pin. 

4.  All  this  indescribably  dreadful  ruin  is  de- 
clared to  be  everlasting.  This  the  scriptures 
solemnly  assert.  "  Many  of  them  that  sleep  in 
the  dust  of  the  earth  shall  awake,  some  to  ever- 
lasting life,  and  some  to  shame  and  everlasting 
contempt."16  "  He  will  throughly  purge  his 
iloor,  and  gather  his  wheat  into  the  garner  ;  but 
will  burn  up  the  chaff  with  unquenchable  fire."17 
"  He  that  believeth  on  the  Son  hath  everlasting 
life  :  and  he  that  believeth  not  the  Son  shall  not 
see  life  ;  but  the  wrath  of  God  abideth  on  him."18 
"These  shall  go  away  into  everlasting  punish- 
ment; but  the  righteous  into  life  eternal."19  In 
the  first  of  these  passages,  and  in  the  original  in 

(1)  Rev.  xx.  8.  (2)  Rev.  xx.  8.  (3)  Jude.  7.  (4)  Matt.  xxh.  13. 
(.i)  Jude,  l.i.  (6)  Pet.  ii.  4.  (7)  Luke.  xvi.  23,24.  («)  1  Thess.  i  10. 
raJRev.ix.2.  (10)  Hev  ii.  11.  (II)  Malt.  vii.  14. 

(12;  Matt.  xxv.  41.        (13)  Matt  xxv.  43.        (14)  I  Peter,  iii   19 
(  J)  Mark,  il.  44.  (16)  Dan.  xii.  2.  (17)  Matt.  iii.  12. 

(18)  John,  iii.  36.  (1<J)  Matt.  xxv.  46. 


FUTURE  PUNISHMENT  ETERNAL.      167 

the  last  of  them,  the  same  word  that  describes 
the  unending  nature  of  the  happiness  of  the 
righteous,  is  employed  to  describe  that  of  the 
misery  of  the  lost.  The  Lord  Jesus,  in  what 
precedes  the  solemn  declaration,  "these  shall  go 
away  into  everlasting  punishment,"  has  been  re- 
presenting the  scenes  connected  with  man's  final 
doom.  Were  an  earthly  judge  to  address  a 
prisoner,  "  Your  life  or  death  is  now  to  be  deci- 
ded ;  if  convicted  you  must  die,"  would  it  not  be 
deemed  madness  for  the  prisoner  to  slight  the 
means  of  acquittal,  under  the  hope  that  the 
judge  would  not  be  true  to  his  word,  nor  adhere 
to  his  declaration?  And  is  it  not  worse  infatua- 
tion, when  the  Lord  Jesus  declares,  that  the  un- 
righteous shall  go  away  into  everlasting  punish- 
ment, to  indulge  the  hope  that  he  means  a  pe- 
riod of  suffering  infinitely  less  than  eternal. 

"  The  smoke  of  their  torment  ascendeth  up  for 
ever  and  ever."  On  this  expression  D wight  re- 
marks, "The  phrase  commonly  rendered  'for 
ever  and  ever,'  is  used,  if  I  mistake  not,  eighteen 
times  in  the  New  Testament.  In  fifteen  instan. 
ces  it  is  applied  to  the  continuance  of  the  glory, 
perfections,  government,  and  praise  of  God.  In 
one  (Rev.  xxii.  6  )  it  is  said  of  the  righteous  in 
the  future  world,  that  'they  shall  reign  for  ever 
and  ever/  In  one  of  the  remaining  two  it  is 
said  of  the  impenitent,  that  is,  of  those  among 
them  who  worship  the  beast  and  his  image,  that 
'  the  smoke  of  their  torment  ascendeth  up  for 
ever  and  ever.'  In  the  remaining  instance  it  is 
said  of  the  devil,  who  deceived  the  nations,  of 
the  beast,  and  of  the  false  prophet,  that  'in  the 
lake   of  fire   and  brimstone  thev  shall   be  tor- 


I  T>8        ETERNITY   OF   FUTURE   PUNISHMENT. 

merited  day  and  night  for  ever  and  ever.'  Now 
let  me  ask,  whether  a  man,  even  of  moderate 
understanding,  could  be  supposed  to  write  with 
scrupulous  integrity  a  system  of  theology,  and 
employ  this  phrase  sixteen  times  to  denote  an 
absolute  eternity,  and  twice  to  denote  that 
which  was  infinitely  different;  while  these  were 
the  only  instances  in  which  the  phrase  was  ap- 
plied to  a  given  subject,  and  that  of  immeasur- 
able importance  to  those  for  whom  he  wrote  ? 
But  if  such  a  man  cannot  be  supposed  thus  to 
use  language,  nor  vindicate  it  when  used  in  this 
manner,  can  such  conduct  be  attributed  safely 
to  the  Spirit  of  God  ?"  Besides  those  passages 
in  which  the  expressions  everlasting,  eternal,  for 
ever  and  ever,  are  employed  to  represent  the  du- 
ration of  the  sufferings  of  the  lost,  there  are  pas- 
sages that  in  other  phraseology  most  solemnly 
assert  the  same  awful  truth.  The  Lord  Jesus, 
admonishing  his  disciples  to  suffer  any  trrng  ra- 
ther than  lose  the  soul,  repeats  this  dreadful 
truth  no  less  than  five  times  in  a  few  sentences. 
"  If  thy  hand  offend  thee,  cut  it  off:  it  is  better 
for  thee  to  enter  into  life  maimed,  than  having 
two  hands  to  go  into  hell,  into  the  fire  that  never 
shall  be  quenched  :  where  their  worm  dieth  not, 
and  the  fire  is  not  quenched.  And  if  thy  foot 
offend  thee,  cut  it  off:  it  is  better  for  thee  to  en- 
ter halt  into  life,  than  having  too  feet  to  be  cast 
into  hell,  into  the  fire  that  never  shall  be  quench- 
ed :  where  their  worm  dieth  not,  and  the  fire  is 
not  quenched.  And  if  thine  eye  offend  thee, 
pluck  it  out :  it  is  better  for  thee  to  enter  into  the 
kingdom  of  God  with  one  eye,  than  having  two 
eyes  to  be  cast  into  hell  fire :   where  their  worm 


THE  POVERTY  OF  A  LOST  SOUL.      169 

dieth  not,  and  the  fire  is  not  quenched."1  Can 
a  warning  be  more  solemn,  or  language  more 
decided,  than  there  "the  fire  never  shall  be 
quenched."  To  these  passages  others  might  be 
added  ;  but  if  these  are  disbelieved,  so  would  all 
the  rest. 

5.  Thus  guided  by  the  infallible  word  of  God, 
consider  the  situation  to  which  those  who  die  in 
irreligion  will  be  reduced.  They  lose  all  present 
good.  When  you  leave  this  world,  you  will  have 
left  forever  all  the  comforts  and  pursuits  of  time; 
and  then,  if  you  have  no  heaven  to  welcome  you, 
you  will  be  poor  beyond  expression.  Think  of 
a  lost  soul.  The  poorest  beggar  is  not  so  poor  ; 
the  most  miserable  criminal  not  so  wretched  ; 
and  perhaps  even  devils  themselves  not  torment- 
ed with  such  remorse.  In  the  case  of  such  an 
unhappy  creature,  the  satisfactions  of  the  pre- 
sent world  are  all  over.  Its  guilty  pleasures  are 
finished  ;  its  innocent  comforts  are  ended. 
Whatever  gratification  might  once  be  enjoyed  in 
the  pursuits  of  life  ;  in  friendships,  in  connex- 
ions, in  the  love  of  parents  or  of  children,  ail  is 
past.  While  these  continue  the  sinner  may  find 
some  satisfaction  without  the  blessings  of  reli- 
gion ;  but  what  will  he  do  when  these  shall  all 
have  left  him.  An  old  writer'2  relates,  that  a 
vain  ungodly  man  was  lying  sleepless  on  his 
bed,  and  being  weary,  and  finding  no  rest,  he 
began  to  think,  would  any  be  hired  to  lie  thus 
for  two  or  three  years  in  darkness  without  friends 
or  amusements  ?  Would  any  one  be  willing  to 
be  bound  to  a  bed,  though  it  were  a  bed  of  dow  n, 
and  never  stir  abroad  ?     And  he  thought,  no  one 

(l)  Mark,  ix. 43 — 13.  (2)  Drexelius. 

15* 


170       ANECDOTE  FROM  DREXELIUS. 

would.  Then  he  reflected,  that  the  time  would 
come,  when  willing  or  unwilling-  he,  unless 
snatched  away  by  a  sudden  stroke,  must  lie 
upon  a  bed  of  sickness  and  death  ;  and  he 
thought,  "  But  what  bed  shall  [  have  next,  when 
death  shall  thrust  me  out  of  this  ?  My  body 
must  rot  in  the  earth  ;  for  this  is  the  condition  of 
all  men  after  death.  But  what  shall  become  of 
my  soul  in  another  world  ?  Surely  all  men  do  not 
go  to  the  same  place  after  death.  Do  not  some 
go  one  way,  and  some  another  ?  Is  there  not  a 
hell  as  well  as  a  heaven  ?  Woe  and  alas  ! 
What  kind  of  bed  shall  the  damned  find  in 
hell  ?  How  many  years  shall  they  lie  there  ? 
In  what  year  after  their  first  entrance  shall  the 
flames  cease  and  be  put  out?  Assuredly  Christ 
doth  not  only  in  word  threaten  to  cast  the  wick- 
ed into  everlasting  fire,  but  will  also  cast  them  in 
indeed."  These  thoughts  followed  him,  and  he 
could  not  rest.  Eternity  still  run  in  his  mind. 
He  tried  to  banish  the  solemn  impression  amidst 
companions  and  sinful  delights,  but  in  vain. 
Conscience,  if  seeming  for  a  while  asleep,  soon 
awoke,  and  inflicted  fresh  stings  upon  his  soul. 
He  thought,  "  I  am  not  certain  whether  I  shall 
live  till  to-morrow  or  no :  daily  funerals  suffi. 
ciently  prove  this.  Oh  eternity,  if  thou  wert  not ! 
Oh  eternity,  if  thy  place  be  not  in  heaven, 
though  it  be  on  a  soft  down  bed,  thou  canst  not 
but  be  bitter  and  unpleasant !"  At  length  he 
fled  from  the  paths  of  sin,  and  lived  and  died  a 
pious  man.  Happy  they  who  thus  seek  the  ways 
of  peace.  The  impenitent,  with  all  their  worldly 
comforts,  will  lose  all  which  in  life  yitlded  some 
support.     All  false  hopes  expire.     The  delusive 


STATE  OF  A  LOST  SOUL.         171 

expectations  of  the  wavering-  and  the  undecided , 
of  the  formalist  and  the  self-righteous,  are  no 
more.  Eternity  is  before  them  without  a 
comfort  or  a  blessing :  but  this  is  only  the  be- 
ginning of  sorrows.  "  Hast  thou  seen  this,  O 
son  of  man  !  turn  thee  yet  a^ain,  and  thou  shalt 
see  greater  '  sorrows'  than  these." 

6.  The  sinner  dying  in  his  sins  is  banished 
from  God,  the  only  source  of  light  and  joy.  He 
has  forfeited  his  Creator's  favour  and  love.  In 
the  love  of  God  the  blessed  rejoice  ;  and  in  it 
angels  find  their  heaven;  but,  unhappy  crea- 
ture !  it  is  lost  to  him.  He  is  exposed  to  his 
Creator's  frown ;  to  the  liveliest  sense  of  the 
wrath  of  God,  whose  frown  is  so  dreadful,  that  a 
dying  profligate  exclaimed,  "  O  thou  blasphem- 
ed, yet  most  indulgent  Lord  God  !  hell  itself  is  a 
refuge,  if  it  hide  me  from  thy  frown."  But  hell 
will  not  hide  the  sinner;  he  must  bear  that 
frown  continually.  There  too  he  feels  not  only 
the  loss  of  all  he  once  loved,  but  the  everlasting 
loss  of  all  the  saints  enjoy.  Does  he  look  to 
heaven?  It  is  lost  to  him.  Does  he  think  of 
pious  friends  or  pious  parents  ?  They  are  for 
ever  parted  from  him.  They  dwell  in  life  and 
rapture,  and  he  in  death  and  misery.  Does  he 
think  of  sabbaths  and  seasons  of  mercy  ?  He 
had  them  once,  but  they  are  for  ever  gone  from 
him.  Religious  mercies  are  at  an  end.  All 
that  were  given  to  help  tbe  soul  to  heaven,  and 
that  were  neglected  and  abused,  have  finished. 
His  state  is  a  state  of  utter  friendlessness.  There 
is  none  to  love  him,  none  to  pity  him,  none  to 
help  him.  No  friend  to  cheer  one  hour  in  an 
eternal  night  of  woe ;  no  merry  companion  to 


172  THE  DREADFUL   CONDITION 

laugh  away  a  single  moment,  or  to  stifle  for  tbe 
twinkling  of  an  eye  the  stings  of  a  tormenting 
conscience.  Around  him  all  are  equally  wretch- 
ed, and  equally  guilty  with  himself.  Among 
the  myriads  of  the  lost,  that  he  may  meet,  the 
crowd  that  once  thronged  the  downward  way  in 
merriment  and  folly,  or  contempt  of  piety  and 
HcornofGod,  he  sees  not  one  cheerful  counte- 
nance. There  are  the  lewd,  but  now  they  gnash 
their  teeth  with  the  companions  of  their  guilt. 
There  is  the  drunkard  ;  once  he  boasted  of  his 
crimes,  but  now  his  boastings  are  changed  to 
wailings,  his  glorying  to  agony.  There  is  the 
swearer  ;  and  all  his  swearing  prayers  are  an- 
swered in  his  utter  condemnation.  There  is  that 
child  of  the  devil,  the  liar,  gone  home  to  his  fa- 
ther's house.  There  are  the  prayerless  ;  once 
they  would  not  pray,  and  the  time  for  prevailing 
prayer  is  passed.  There  is  the  infidel ;  but  he 
now  too  late  believes.  There  is  the  blasphemer, 
now  more  blasphemous.  There  are  players,  but 
no  play-houses  ;  and  lovers  of  dissipation,  hut 
no  dissipation  to  please  them  There  are  the 
opposers  of  humble  piety,  who  hated  religion 
upcn  earth;  ana  now  with  vain  but  malignant 
haired,  they  hate  its  Author  more  than  ever. 
There  are  they  who  had  privileges  and  mercies 
in  vain  ;  who  were  once  raised  to  heaven  by 
blessings,  but  are  now  brought  down  to  hell.  For 
them  all  no  Christian  prays.  On  them  no  sab- 
bath shines.  Before  them  no  hopes  bloom.  To 
them  no  mercies  come.  Hope  is  gone.  Mercy 
is  gone.  Grace  is  gone.  Sin  cannot  he  f  jrgiven. 
God  has  forgotten  to  be  gracious.  The  compas- 
sion of  a  Saviour  never  more  will  reach  the«n. 


or  a  lost  soul.  173 

There  is  the  horrible  society  of  the  devil  and  his 
angels.  Every  hellish  spirit  for  whom  that 
place  of  woe  was  originally  created,  is  there,  his 
own  tormentor,  and  the  tormentor  of  his  fellow- 
sufferers  and  fellow-rebels.  What  must  such 
society  be !  It  is  heart-rending  to  think  of  it, 
what  will  be  the  woe  of  being  mingled  with  it 
continually  !  There  will  doubtless  be  a  dreadful 
variety  of  miseries  ;  none  of  them  light,  but 
each  of  them  distressful  beyond  present  appre- 
hension. The  eye  will  see  sights  of  woe.  The 
ear  be  open  only  to  shrieks  of  despair,  and  yells 
of  blasphemy  and  misery.  The  immortal  and 
incorruptible  body  will  feel  the  torments  of  the 
fire  that  never  shall  be  quenched ;  and  the  lost 
but  immortal  spirit  will  endure  the  worse  tortures 
of  remorse  and  despair  that  never  can  die.  The 
memory  will  torment  the  sinner  while  he  recol- 
lects the  past,  thinks  of  the  sins  which  brought 
him  there,  and  of  the  mercy  which  he  once 
abused,  and  of  the  vanities  for  which  he  sold  his 
soul  and  lost  eternal  life.  Looking  backward, 
he  will  see  amazing  displays  of  divine  grace,  and 
horrid  manifestations  of  his  own  ingratitude  and 
folly.  Apprehensions  for  the  future  will  be  no 
less  tormenting  than  recollections  of  the  past. 
Forward  he  will  see  guilt,  and  gloom,  and  pun- 
ishment, and  darkness,  and  despair;  guilt,  and 
gloom,  and  punishment,  and  darkness,  and  de- 
spair. And  still  his  prospect  will  be  for  ever 
unchanged ;  it  will  still  be  guilt,  and  gloom,  and 
punishment,  and  darkness,  and  despair.  All 
these  sorrows  will  be  not  occasional,  but  constant. 
Sorrow  on  earth  has  its  intermissions;  pain  has 
its  hours  of  ease,  or  at  least  of  lighter  pain  :  but 


174    NO  DELIVERANCE  FOR  LOST  SOUL3. 

the  sorrows  of  the  lost  are  unmitigated  and  un- 
intermitting  sorrows.  The  compassionate  Sa- 
viour has  taught  us  this  dreadful  truth.  He 
describes  a  lost  sinner  as  soliciting  the  smallest 
possible  alleviation  of  misery;  not  a  day's  deli- 
verance, not  an  hour's  ease ;  he  only  prays,  "  Send 
Lazarus,  that  he  may  dip  the  tip  of  his  finger  in 
water  and  cool  my  tongue,  for  I  am  tormented  in 
this  flame."  What  could  be  less?  what  allevi- 
ation more  trifling  ?  what  intermission  of  misery 
more  insignificant?  yet  even  this  was  too  much 
to  be  granted  to  a  lost  soul.  The  answer  not  only 
contained  a  refusal,  but  declared  that  such  alle- 
viation was  impossible. 

7.  How  awful  is  the  change  from  earthly  com- 
forts to  this  deep  poverty  !  From  the  family 
circle,  or  the  company  of  gay  associates,  to  the 
utter  friendlessness  of  hell  !  From  privileges 
once  abounding,  to  the  dwellings  of  despair! 
From  having  a  Saviour  displayed,  to  the  hope- 
lessness of  unceasing  and  unmitigated  wretch- 
edness and  ruin.  For  ail  this  heart-breaking 
load  is  not  transient,  but  eternal.  The  prison  of 
the  lost  is  an  everlasting  ry;ison.  Earthly  prisons 
cannot  long  detain  their  captives  ;  time  rolls  by, 
and  if  none  else  open  the  prison  doors,  death 
comes,  and  sets  the  prisoner  free.  When  a  de- 
voted martyr  was  confined  in  one  of  the  prisons 
of  that  profligate  persecutor,  Charles  the  If,  and 
he  had  declared  the  prisoner  should  never  have 
his  liberty,  a  nobleman  once  said  to  him,  "Jen- 
kins has  got  his  liberty"  "  Ah  ;"  said  the  wick- 
ed monarch,  "Who  gave  it  him  ?,;  "  A  greater 
than  your  majesty,  the  King  of  kings."  But  no 
King  of  kings  will  open  the  prison  doors  of  those 


THEIR  SORROWS  NEVER  END.  175 

who  are  eternally  lost.  Some  of  these  prisoners 
have  been  there  already  four  thousand  years  ;l 
but  no  year  of  release  has  come,  and  none  will 
ever  come.  Hell  they  chose  when  they  chose 
sin  ;  and  what  they  chose  they  must  for  ever 
have.  Time  brought  an  end  to  their  earthly 
sorrows  ;  they  had  their  last ;  but  eternity  will 
bring  no  end  to  the  sorrows  of  perdition.  Time 
brought  an  end  to  their  pleasures  ;  they  had  their 
last  delight,  their  last  vain  pleasure,  their  last 
hour  of  sinful  merriment,  a  last  laugh  as  well  as 
a  last  sigh  ;  but  of  their  present  ruin,  no  one 
will  ever  say,  The  end  is  come.  If  ten  thousand 
years  hence  the  question  were  asked,  Where  are 
they  who  neglected  God,  slighted  Christ,  loved 
the  world,  and  died  in  sin  ?  and  how  are  they 
employed?  The  answer  might  be,  They  are 
helpless  captives  in  the  prison  of  the  lost ;  there 
ihey  are  blaspheming  their  God,  and  weeping, 
and  wailing,  and  suffering  ;  hateful,  and  hating 
one  another.  And  if  ten  thousand  years  beyond 
that  period,  the  question  were  again  proposed, 
the  answer  must  still  be  the  same,  and  the  same 
would  it  be  for  ever.  Their  last  change  was  a 
final  one.  Help  cannot  reach  them.  Now,  Chris- 
tian, if  you  can,  tell  those  hapless  souls  of  peace, 
tell  them  of  your  Saviour  !  O,  you  cannot  ;  he 
can  never  be  theirs.  Now,  Christian  minister, 
proclaim  your  message;  proclaim  pardon  through 
atoning  blood  !  Ah  !  you  cannot;  though  once, 
perhaps,  some  of  them  sat  beneath  your  ministry, 
yet  as  to  them  your  work  is  done  ;  your  com- 
mission is  over ;  you  have  no  message  to  bear 
lo   them,  no  pardon  to  proclaim,   no   Saviour 

(1)1  Peter,  iii.  19,  20.  Jude,7 


176   THE  STATE  OF  THE  LOST  UNCHANGEABLE. 

to  display.  0,  be  zealous  while  you  may ;  not 
long  can  you  help  any  to  heaven ;  they  will  be 
out  of  your  reach,  or  you  removed  from  them. 

8.  Their  state  is  unchangeable,  for  their  cha- 
racter cannot  be  renewed.  They  went  out  of  the 
world  unholy,  and  thus  hateful  and  hellish  ;  and 
such  they  must  for  ever  remain.  No  change  will 
their  hearts  ever  know.  No  love  to  God  will  ever 
be  found  within  their  breasts.  No  alteration 
will  ever  take  place  in  their  relative  condition  as 
to  God  and  Christ,  to  saints  and  angels,  or  to  the 
devil  and  the  lost.  Of  God  and  Christ  they 
would  be  neglecters,  and  thus  were  enemies, 
and  enemies  they  will  for  ever  continue.  With 
the  blessed  family  of  saints  and  angels  they  had 
no  connexion  ;  they  were  aliens  from  the  com- 
monwealth of  Israel,  and  strangers  from  the  co- 
venants of  promise  ;  and  such  they  will  eternally 
remain.  They  were  the  children  of  the  wicked 
one,  and  did  his  will  in  slighting  mercy  and 
persisting  in  rebellion  ;  and  now  they  must  be 
his  helpless  captives.  No  change  can  they  know 
as  to  sin  and  condemnation.  Unpardoned  sins 
fixed  on  them,  when  they  died,  must  load  them 
for  ever;  their  condemnation  then  was  sealed. 
The  darkness  of  the  fall  might  be  removed  ;  the 
stains  of  guilt  might  have  been  effaced;  but  the 
darkness  of  hell  can  never  be  dissipated  ;  the 
load  of  guilt  once  felt  there,  must  sink  the  soul 
eternally  beneath  its  intolerable  weight.  For 
them  no  rest  remains ;  no  rest  from  sinning  and 
from  suffering.  Their  absence  from  God  is  ever- 
lasting ;  their  enmity  to  God  will  be  everlasting ; 
and  their  sufferings  beneath  his  wrath  will  be 
everlasting.  Their  dwelling  with  accursed  friends 


SERIOUS  EXPOSTULATION.  177 

and  miserable  associates  in  guilt  will  be  ever- 
lasting. Earthly  sorrows  know  nothing  of  such 
wretchedness.  In  pain  or  agony  to-day,  we  hope 
for  ease  to-morrow  ;  but  there  will  be  no  to-mor- 
row of  ease  to  be  hoped  for  there.  Iflanguishin^ 
in  disease  now,  a  few  days  may  bring  recruited 
health  ;  but  the  disease  of  sin  will  never  be  re- 
moved. When  thousands  of  years  of  woe  are 
past,  the  sinner  will  still  have  to  lament  his  fatal 
choice.  If  he  had  chosen  God  and  Christ,  reli- 
gion and  heaven,  he  would  not  have  been  this 
destitute,  forsaken,  friendless  wretch  ;  but  he 
chose  the  world,  and  sin,  and  folly  ;  and  all  he 
loved  has  left  him,  and  only  the  bitter  fruits  of 
his  fatal  choice  remain.  A  disgraced  courtier 
once  said,  "  If  I  had  served  God  as  faithfully  as 
I  have  served  my  king,  he  would  not  have  for- 
saken me  in  my  grey  hairs."  Every  lost  sinner 
may  say,  "  If  I  had  served  the  Saviour,  as  I  serv- 
ed the  world,  if  I  had  given  the  heart  to  him 
which  I  gave  to  the  world,  he  would  not  have 
left  me  to  be  the  victim  of  devils,  and  the  prisoner 
of  hell,  in  utter  sorrow  and  endless  poverty/' 

9.  Reader,  if  you  are  careless  of  salvation,  be 
entreated  to  consider  your  own  concern  in  these 
solemn  truths.  These  are  not  cunningly  devised 
fables.  Even  demons  dreaded  the  gulf  of 
sorrow;  and  when  permitted,  for  a  little  while 
to  rove  en  earth,  prayed  for  transient  relief  from 
the  abyss.  They  besought  the  Lord  that  he 
would  not  command  them  to  go  into  that  deep.1 
Did  demons  dread  hell,  and  will  you  rush  intc 
it !  Did  they,  when  deliverance  was  hopeless, 
beg  for  a  moment's  absence  from  the  pit,  and 

(1)  Lnkft,  viii.  31. 
R.  fc  Eter.  Life.  16 


US  THE  IRRELIGIOUS  ENTREATED  TO 

will  you  slight  eternal  deliverance  !  Did  devils 
pray,  and  will  you  not  pray  !  At  this  very 
moment,  multitudes  unknown  are  in  the  world 
unseen,  suffering  the  torments  of  guilt,  perdi- 
tion, and  despair.  While  you  slight  salvation, 
they  who  have  slighted  the  gospel  before  you 
burn.  While  you  laugh,  perhaps  at  this  warn, 
ing,  they  wail  at  the  recollection  of  warnings 
once  scorned.  While  you  talk  of  liberty,  they 
groan  in  the  prison,  to  which  such  liberty  leads. 
At  this  moment,  could  you  behold  their  sor- 
rows, and  hear  their  groans,  their  cries  of  misery 
might  fill  you  with  consternation,  while  the 
thought  forced  itself  on  your  mind,  "  I  am 
travelling  to  the  same  abode.,,  They  lament 
while  you  neglect ;  and  suffer  for  sins  while  you 
commit  them  ;  but  if  you  pursue  a  careless 
course,  what  must  be  its  termination  ?  "  If  the 
righteous  scarcely  be  saved,  where  shall  the  un- 
godly and   the  sinner  appear?" 

10.  Think,  what  if  you  continue  to  slight  the 
gospel,  will  be  your  future  lot !  Picture  your 
future  self.  Suppose  you  follow  the  world  ; 
you  love  it,  you  have  it,  and  you  neglect  your 
soul.  Thus  you  go  through  life;  at  length  the 
end  comes  ;  sickness  seizes  you,  and  you  lie 
stretched  upon  the  bed  of  death.  Alas,  you 
are  not  prepared  for  the  great  change  !  Did 
you  do  well  to  neglect  the  only  Saviour? 
Eternity  is  before  you,  and  you  are  not  ready 
to  meet,  with  comfort,  its  amazing  solemnities 
You  look  backward,  and  can  think  of  van. 
ities,  follies,  pleasures  loved  and  prized,  yel 
ended  ;  but  you  cannot  think  of  piety,  ol 
sweet  seasons  of  prayer ;   of  Christ  welcomed 


CONTEMPLATE    THEIR  FUTURE    CONDITION.       179 

and  a  deathless  soul  committed  to  his  hands. 
You  can  think  of  serious  impressions,  but  this 
deepens  your  anguish,  for  these  impressions 
were  quenched.  You  can  remember  desires 
after  God  and  holiness  once  felt,  but  those 
desires  were  stifled  ;  the  Spirit  was  resisted,  and. 
sin  and  folly  chosen.  You  can  think  of  sabbaths, 
whose  profanation  added  to  the  enormous  load 
of  your  transgressions.  Unhappy  they,  who 
must  lie  upon  a  dying  bed  indulging  such  re- 
flections! But  you  must  if  you  will  not  turn 
to  God.  From  looking  backward,  you  look 
forward,  but  all  the  prospect  is  dark  and  dis- 
tressing. Perhaps,  some  false  hope  bears  you 
up  a  little;  but  your  case  seems  dreadfully 
doubtful  at  the  best.  At  length  you  die,  and 
doubt  is  over.  Your  lot  is  decided  now;  you. 
are  in  eternity,  and  all  your  sins  upon  you. 
What  will  then  be  your  torturing  feelings ! 
What  different  views  will  you  take  of  this  world  ! 
of  your  own  conduct !  of  your  guilty  choice 
from  those  you  cherish  now  !  What  different 
thoughts  will  force  themselves  upon  you,  of 
your  present  pleasures!  of  your  abuse  of  God's 
mercy  and  patience!  of  Christ's  love  and  your 
neglect !  of  his  long-continued  goodness  and 
your  long-continued  indifference  and  ingratitude! 
What  then  will  seem  youth,  riper  years,  and, 
perhaps,  age  spent  without  God  in  the  world  ! 
But  regret  will  come  too  late,  the  deed  will  be 
done  that  cannot  be  undone. 

11.  Think  of  yourself  now,  going  to  your  dis- 
mal prison.  Infernal  spirits  have  seized  your 
miserable  soul.  There  is  none  to  help  you. 
Through  many  long  rebellious  years  you  slight* 


180       THE  FUTURE  CONDITION  AND 

ed  him  who  would  have  helped  you,  and  saved 
you  from  the  pit.  Think  yourself  entering  the 
place  of  sorrow.  How  horrid  is  the  place!  how 
deep  the  darkness!  how  unutterably  dreadful 
the  prospect !  Now  what  is  your  remorse  for 
mercies  past  and  wasted  !  Now  what  do  you  think 
of  sabbaths  broken  !  of  sabbath  work,  and  sab- 
bath amusements  '  Now  what  do  you  think  of 
the  warnings,  that  Christians  and  ministers 
once  addressed  to  you  !  Will  you  now  say 
they  were  too  plain  ?  Now  what  do  you  think 
of  the  house  of  God,  which  you  would  not  fre- 
quent !  of  your  careless  days  and  guilty  nights  ; 
and  all  your  scenes  of  worldly  festivity  and 
merriment!  Now  how  do  you  review  stifled 
convictions,  and  neglected  calls  and  invitations  ! 
O  that  you  could  have  them  again  i  O  that 
now  some  helping  hand  could  be  stretched  out, 
to  prevent  your  going  into  the  deep  !  but  there 
is  none  !  O  that  prevailing  prayer  could  now 
be  offered  !  but  there  is  none.  The  day  for 
prayer  is  over  ;  and  the  prayerful  will  never 
more  pray  for  you.  Now  you  may  groan  out, 
"Is  this  my  fancied  wisdom  !  Did  my  ways  lead 
to  this !  Is  this  the  ruin  from  which  the  Lord 
would  have  saved  me  !  and  to  which  I  rushed 
so  heedlessly  and  madly  !"  What  will  you  do  ! 
Fly  to  seek  refuge  among  the  pious  you  once 
despised  ?  You  cannot.  Almighty  power  en- 
gaged against  you,  forbids  the  hope.  Escape 
the  wicked  one  ?  You  have  served  him,  you 
have  done  his  will  in  sin,  or  in  wicked  neglect 
of  the  Saviour,  and  you  cannot  escape  him 
Will  you  repent  ?  pray  ?  Ah  it  is  too  late  ! 
Now  you  may  pray.     You  may  go  to  Christian 


CHANGED  VIEWS  OF  THE  IRRELIGIOUS.        181 

friends  or  Christian  ministers,  or  search  the 
sacred  page  for  instruction  and  advice;  but  then 
you  cannot.  Go  you  must  into  your  dismal 
prison.  Oh  the  groans  of  your  sinking  despair- 
ing soul  !  You  may  laugh  at  these  things  in 
health  and  strength,  in  the  present  world,  though 
God  himself  has  said,  "The  wicked  shall  be 
turned  into  hell,  and  all  the  nations  that  forget 
God."1  In  hardened  sin,  or  trifling  folly  you 
may  laugh  while  here  ;  and  treat  these  awful 
truths  as  bugbears  invented  to  frighten  you ; 
but  entrance  on  the  infernal  prison  will  produce, 
too  late,  an  inconceivable  change  in  all  your 
views  of  these  solemn  subjects.  When  your 
neglected  soul  wakes  in  torments ;  when  round 
you  is  the  horrid  glare  of  hellish  fire ;  before 
you  the  dreadful  forms  of  hellish  tormentors ; 
on  you  all  the  wrath  of  God  ;  and  in  you  all 
the  tortures  of  despair  ;  then  will  you  know  what 
it  is  to  go  into  the  deep  you  dread  so  little  here. 
When  God  has  left  you,  when  Christ  has  left 
you,  when  mercy  has  left  you,  when  there  is  not 
one  to  pray  for  you,  none  to  fan  your  false 
hopes,  none  to  amuse  you,  then  will  you  know 
what  it  is  to  neglect  the  Saviour,  and  sink  into 
the  dreadful  deep  of  hell !  O  awake !  awake  ! 
and  flee  from  the  wrath  to  come.  Awake ! 
awake  !  and  welcome  the  Saviour  of  the  lost ! 

12.  If  you  will  not  listen  to  this  entreaty,  O 
hear  one  warning  more.  According  to  the 
views  given  from  God's  word,  your  ruin  will  be 
endless.  The  writer  once  travelling,  fell  into 
company  with  a  young  man,  just  released,  aftei 
eighteen  months'  confinement,  from  a  well-con- 

(1)  Psalm,  is.  17. 

16  ^ 


182      THE  CONDITION  AND  REFLECTIONS  OF  THE 

ducted  English  prison  ;  whose  governor  was  dis- 
tinguished for  kindness  to  his  prisoners;  yet  this 
young  man  remarked,  that  it  seemed  to  him 
almost  like  heaven  when  out  of  gaol,  to  walk 
about  the  streets  of  the  town.  It  was  remarked 
to  him,  that  a  prisoner  migtt  come  out  of  an 
earthly  prison,  but  if  he  wer.t  to  hell  he  would 
never  be  delivered.  A  poor  negro  made  the 
same  observation  to  a  number  of  his  countrymen. 
"  If  you  go  to  gaol  you  soon  will  come  out  again  ; 
if  you  go  to  hell  you  never  come  out."  Now  is 
this  so  in  your  case,  as  in  I  he  case  of  other  im- 
penitent transgressors  ?  Not  only  is  hell  ever- 
lasting, but  if  you  go  to  it,  it  will  be  everlasting 
to  you?  And  can  you  dwell  with  devouring 
burnings?  can  you  dwell  with  everlasting  fire? 
What  would  you  not,  when  too  late,  give  for  even 
a  moment's  respite  ?  Will  one  moment  come 
through  endless  years,  in  which  a  lost  soul  will 
not  view,  with  bitter  remorse,  the  day  of  salvation 
wasted  !  Will  one  pang  be  felt,  amidst  the  suf- 
ferings of  a  whole  eternity,  that  will  not  bring  to 
remembrance  mercy  abused  ;  grace  despised  ; 
Christ  neglected  !  salvation  slighted  !  and  sin 
and  folly  preferred  ! 

13.  Ere  this  warning  close,  O  reader,  again  be 
entreated  to  think  of  the  agonizing  reflections 
that  will  force  themselves  upon  you,  if  by  neglect 
of  salvation  you  sink  yourself  to  final  ruin.  When 
help  is  at  an  end  ;  when  they  who  prayed  have 
done  praying  for  you  ;  and  they  who  wept  have 
done  weeping  for  you  ;  when  the  Christian  has 
ceased  inviting  you  ;  and  the  minister  yearning 
over  you  ;  when  the  Saviour  has  done  waiting  on 
you  ;  and  even  the  wicked  one  has  clone  tempt- 


IRRELIGIOUS  WHEN  MERCIES  SHALL  HAVE  ENDED.    183 

ing  you,  because  his  end  is  answered,  and  no  one 
can  save  you  ;  then  how  will  you  contemplate 
the  past !  How  many  were  your  mercies  once  ! 
hut  they  are  over.  You  had  convictions  ;  they 
are  stifled  and  past.  Invitations ;  they  have 
ceased.  Hopes;  the  last  glimmering  of  hope  is 
gone.  You  heard  sermons  ;  they  are  ended. 
You  had  days,  weeks,  years,  sabbaths  of  mercy ; 
they  are  all  finished.  Many  would  have  had 
compassion  on  you  ;  the  Father  pitied  you,  and 
called  you  to  himself,  but  he  has  ceased  to  call. 
The  Son  died  for  sin,  and  invited  you  to  come  to 
himself  for  happiness;  but  he  invites  you  no 
longer.  The  Spirit  strove  with  you;  but  he  has 
ceased  to  strive.  Ministers  preached  to  you,  and 
displayed  the  wonders  of  redeeming  love  ;  but 
they  have  ceased  to  bring  to  you  the  message  of 
salvation.  The  followers  of  Christ  longed  for 
your  conversion ;  but  their  anxious  solicitude  is 
ended.  These  mercies  followed  you  through 
successive  periods  for  many  years.  Of  many  it 
may  be  said,  "  You  had  all  these  blessings  in 
youth.  Then  the  Spirit  strove  with  you,  then  the 
Saviour's  love  was  displayed  to  you  ;  but  the 
Spirit  strove,  and  the  Saviour  invited  you  in 
vain.  The  years  of  youth  passed  ;  its  latest  day 
departed,  and  left  you  unconverted,  even  fur- 
ther from  God  and  happiness,  than  when  its 
opening  morning  dawned  upon  you.  Then 
came  riper  years.  Through  these  too  the  Sa- 
viour's love  was  slighted,  and  eternal  life  disre- 
garded. They  ended,  and  left  you  further  from 
God  than  ever.  Then,  perhaps,  came  the  decli- 
ning years  of  age,  and,  like  those  of  youth  or 
middle  life,  passed  unimproved  away.   Through 


184  THE    HARVEST  PAST,   &C. 

all  these  periods  mercy  followed  mercy,  sabbath 
succeeded  sabbath,  blessings  trod,  as  it  were, 
upon  each  other  in  constant  succession.  One 
invitation  was  scarcely  rejected  before  another 
was  given.  One  year  of  abused  privileges  hardly 
ended  before  another  commenced.  But  at 
length  the  last  arrived,  and  the  last  departed 
unimproved.  God  called  for  the  last  time,  and, 
like  all  his  former  calls,  the  last  was  disregarded. 
The  Spirit  strove  for  the  last  time,  and  was  for 
the  last  time  resisted,  and  left  the  heart  for  ever. 
The  Saviour  for  the  last  time  displayed  his  love, 
and  offered  his  salvation,  and,  like  all  the  rest, 
this  last  display  was  vain.  The  harvest  passed, 
the  summer  ended,  and  you  are  not  saved. 

Not  saved  !  What  horrors  those  few  words 
express  when  descriptive  of  the  state  of  an  im- 
mortal spirit  fixed  in  the  eternal  world  !  Not 
saved  from  the  ruin  of  the  fall  !  from  the  curse 
of  the  law  !  from  the  captivity  of  Satan  !  from 
the  wrath  of  God  !  from  the  load  of  sin  !  from 
the  torments  of  hell !  O  reader,  should  this  ever 
be  your  condition,  vain  then  will  be  anxiety  and 
remorse.  Vainly  will  you  wish  you  had  your 
time  again.  Vainly  will  you  exclaim,  "  O  those 
mercies  !  those  neglected  mercies  !  could  I  have 
them  again  I  would  trifle  with  them  no  more  ! 
O  those  sabbaths  !  those  broken  sabbaths  !  that 
they  could  but  once  more  return,  and  bring  the 
blessings  they  offered  heretofore  !  O  could  I 
have  those  wasted  years  again !  and  hear  one 
invitation  more  to  the  compassionate  Saviour  ! 
Shall  I  not  have  one  !"  No,  unhappy  creature! 
not  one  !  God  called,  and  you  refused.  When 
Esau  despised  his  birthright,  and  afterwards  felt 


GRATITUDE  DUE  FOR  SALVATION.      1S5 

his  loss,  he  wept  and  prayed,  "  Hast  thou  but 
one  blessing  for  me,  my  father  !  bless  me,  even 
me  also,  my  father  !"  but  vain  were  his  entrea- 
ties. "  He  found  no  place  for  repentance,  though 
he  sought  it  carefully  with  tears ;"  and  equally 
vain  hereafter  will  be  the  agonizing  cries  oi"  all 
who  trifle  the  day  of  grace  away. 

14.  The  subject  of  this  chapter,  if  considered 
aright,  is  full  of  instruction  to  the  most  pious, 
as  well  as  to  the  irreligious.  While  the  ungodly 
should  think  of  hell,  that  they  may  feel  their 
danger  and  flee  from  the  wrath  to  come ;  the 
pious  should  remember  hell,  that  they  may  re- 
collect what  was  once  their  desert,  and  what  are 
their  infinite  obligations  to  redeeming  love.  If 
you  are  a  Christian  indeed  ;  if  you  are  a  partaker 
of  grace  ;  if  you  are  delivered  from  all  fear  of 
everlasting  death,  and  can  even  read  in  the 
brightest  characters  your  title  clear  to  mansions 
in  the  skies ;  even  if  all  this  is  your  happiness, 
still  forget  not  the  awful  subject  of  this  chapter. 
Stand  as  it  were  on  the  edge  of  the  infernal  pit, 
and,  in  your  meditations,  look  down  into  that 
abyss  of  guilt,  and  shame,  and  woe  ;  then  reflect, 
What  must  be  the  evil  of  sin  that  has  de- 
served such  a  doom  !  deserved  it,  for  a  God  of 
boundless  love  would  never  inflict  such  punish- 
ment if  not  deserved  !  If  sin  had  not  deserved 
the  doom,  justice  as  well  as  compassion  would 
forbid  its  infliction.  Has  sin  therefore  deserved 
this  dreadful  doom  ?  is  this  death,  not  an  arbi- 
trary and  unreasonable  punishment,  but  its 
wages P  then  what  must  be  its  evil !  How  little 
can  we  possibly  comprehend  the  malignity   of 


86        GRATITUDE  FOR  SALVATION. 

But,  Christian,  look  down  into  that  abyss  again, 
and  bring  the  awful  subject  nearer  to  your  own 
bosom.  Not  only  had  sin  deserved  this  doom, 
but  each  may  confess,  "  1  had  deserved  it.  I 
as  a  sinner  had  merited  this  dreadful  wrath. 
O  wretched  condition  !  wretched  past  imagina- 
tion !  But  I  am  delivered.  O  what  a  deliver- 
ance !  how  stupendous !  how  precious !  how 
incalculably  valuable  !  how  inexpressibly  great ! 
Had  I  to  linger  for  a  year  in  pain,  how  welcome 
would  have  been  relief!  Had  I  to  linger  for  ten, 
for  fifty  years  in  misery,  how  welcome  would 
be  a  deliverer,  that  should  save  me  from  fifty 
years  of  pain  !  how  great  would  be  my  obliga- 
tions to  him !  had  I  been  doomed  to  toil  in  the 
deepest  poverty  for  fifty  years,  how  much 
should  I  owe  to  a  benefactor  that  might  re- 
lieve that  poverty,  and  give  me  fifty  years  of 
wealth  and  plenty,  instead  of  fifty  years  of 
penury  and  want !  Had  I  been  doomed  to 
spend  fifty  years  in  some  horrid  dungeon,  how 
much  should  I  feel  indebted  to  him,  that  might 
open  my  prison  door,  and  make  those  years, 
years  of  rapturous  freedom,  instead  of  miserable 
captivity.  But  I  was  doomed  to  a  prison  worse 
than  earth's  most  dismal  dungeon,  and  doomed 
to  spend  not  fifty  years  only,  but  eternal  ages 
there.  There  I  must  have  endured  eternal 
heart-ache,  and  eternal  poverty.  But  the  Saviour 
delivered  me.  He  has  given  me  hope,  instead 
of  despair;  heavenly  weajfefy /instead  of  hellish 
poverty  ;  and  all  the  blessings  of  the  Father's 
favour,  instead  of  all  the  terrors  of  his  justice. 
What  do  I  not  owe  him !  Such  a  salvation 
exceeds  all  human  comprehension,  and   much 


HEAVEN.  18? 

more  transcends  all  earthly  praise.  Yet  never 
can  I  feel  the  value  of  that  salvation  aright,  nor 
my  obligations  to  its  Author,  but  when  I  feel 
from  what  a  hell  he  has  snatched  me  !  and  to 
what  a  heaven  he  would  raise  me  ! 


CHAPTER  X. 

DECISION  AS  TO  RELIGION  URGED  BY  THE  BLESSED- 
NESS  OF  HEAVEN. 

I.  Most  pleasing  are  the  representations  fur- 
nished in  the  undeceiving  word  of  God,  of  the 
blessedness  of  those  who  rest  in  Christ.  "Absent 
from  the  body,"  they  are  "  present  with  the 
Lord,"1  and  enjoying  intermediate  blessedness, 
while  their  mouldering  dust  lies,  unconscious 
that  it  once  was  man,  in  unknown  and  forgotten 
graves.  It  is  pleasant  to  think  of  those,  who,  in 
past  ages,  trod  the  paths  of  humble  piety. 
Where  are  they,  who  formerly  in  deep  poverty 
loved  the  Saviour,  who  were  unnoticed  and  de- 
spised, who  lingered  in  chambers  of  affliction, 
and  wasted  away  on  beds  of  suffering  ?  or  whose 
course  if  not  so  afflictive  has  long  since  ended  ? 
Where  are  they  ?  where  they  are  no  longer  poor 
or  despised,  suffering  or  mortal.  They  have 
entered  into  rest,  and  "  blessed  are  the  dead 
which  die  in  the  Lord."*  They  had  their  trials; 
but  these  are  ended.  They  had  their  pains,  and 
fears,  and  tears,  their  days  of  languishing  and 
hour  of  dying,  but  all  this  is  over;  "the  former 
things  are  passed  away."   They  had  dangers,  but 

(1)  2  Cor.  v.  8.  (2)  Rev.  xir.  13. 


188   DECIDED  PIETY  NEEDFUL  TO  REACH  HEAVEN. 

these  are  escaped  ;  temptations,  they  are  van- 
quished ;  conflicts,  but  the  warfare  is  ended, 
and  the  victory  sure.  They  were  weak,  but  re- 
ceived strength  sufficient  to  reach  heaven.  Their 
Father  chastened  them,  but  the  last  chastening 
is  over.  Their  Saviour  led  them  through  trying 
scenes,  but  the  last  is  ended.  They  felt  un- 
worthy, yet  are  glorified.  The  "  work  of  faith  and 
the  labour  of  love"  are  finished.  The  "  patience 
of  hope"  has  endured  to  the  end,  and  is  no  longer 
needed.  Satan  tried  all  his  arts  to  undo  them, 
and  was  baffled.  The  world  employed  all  its 
snares,  yet  all  were  escaped ;  sin  made  all  its 
assaults,  yet  all  were  overcome.  Blessed  was 
the  day,  when  they  were  brought  to  the  Saviour's 
feet !  more  blessed  that  when  they  landed  in 
the  skies  !  "Not  unto  us,  O  Lord,  not  unto  us, 
but  unto  thy  name  be  glory  for  thy  mercy  and 
for  thy  truth's  sake."1 

2.  Consider  that  without  decided  piety,  you  can- 
not possibly  become  a  partaker  of  the  blessedness  of 
heaven.  Far  more  reasonable  would  it  be  to  ex- 
pect the  king  of  England  to  fill  his  palace  with 
condemned  felons,  than  for  you  to  hope  for  ad- 
mission into  heaven,  if  you  continue  a  stranger  to 
the  Saviour's  grace.  Could  you  persuade  some 
timorous  friend,  to  admit  blood-thirsty  tigers  and 
poisonous  serpents  into  his  chamber?  Not  for  a 
world  Yet  it  would  be  more  easy  to  effect  this, 
than  to  prevail  on  the  holy  God,  to  admit  an 
unpardoned  and  impenitent  trifler  into  heaven. 
But  should  heaven  be  lost  to  you,  all  is  lost  for 
ever. 

3.  Heaven  is  described  as  the  Christian's  future 

(1)  Psalm,  cxv.  1. 


HEAVEN  THE  CHRISTIAN'S  HAPPY  HOME.        189 

happy  home.     Many  expressions  are  employed 
to  furnish  some  faint  ideas  of  its  excellence  and 
blessedness.     It  is  represented  as  "  a  city  which 
hath     foundations    whose    builder    and    maker 
is    God/'1     A    city    adorned    with   unutterable 
splendour,  whose  walls  are  founded  on  precious 
jewels  ;  whose  streets  are  gold  ;  whose  gates  are 
pearl,    and  whose  light  is    the    glory    of  God. 
These   images   are    designed   to  represent    the 
glory  of  the  heavenly  world.     To  it  will   apply 
the  prophet  Isaiah's  expressive  language  :  "Vio- 
lence shall  no  more  be  heard   in  thy  land,  wast- 
ing  nor  destruction    within   thy  borders;    but 
thou  shalt  call  thy  walls  salvation,  and  thy  gates 
praise.     The  sun  shall  be  no  more  thy  light  by 
day,  neither  for  brightness  shall  the  moon  give 
light    unto  thee  :    but  the  Lord  shall   be  unto 
thee  an  everlasting  light,  and  thy  God  thy  glory. 
Thy  sun  shall  no  more  go  down ;  neither  shall 
thy  moon  withdraw  itself:  for  the  Lord  shall  be 
thine   everlasting  light,   and    the  days   of   thy 
mourning  shall  be  ended."*     Heaven  is  repre- 
sented as  a  "  better  country,"  purposely  provided 
by  God  for  his  redeemed  ;3  as  a  kingdom  which 
he   delights  to   bestow    upon  his    children;4    a 
kingdom  prepared  for  them  from  the  foundation 
of  the  world.5     It  is  described  as  the  Eternal 
Father's  house,6  in  which  are  many  mansions; 
dwellings  of  peace,  of  tranquil,  and  continued 
stay ;  and  in  that  happy  home,  in  the  presence 
of  God,  "there  is  fulness  of  joy  and  pleasures 
for  evermore."7 
4.  Contemplation   on  the  blessedness  of  that 

(I)  fleb.  xi.  10.  (2)  Is.  lx.  18-20.  (3)  Heb.  xi.  1G.    (4)  Luke,  xii.  33. 
(5)  Matt.  xxt.  34.         (6)  John,  xir.  2.        (7)  Psalm,  xri.  11. 
R.  &  Eter.  Life.  [7 


190    CONSIDERATIONS   ASSISTING  CONTEMPLATION 

better  country,  may  be  assisted  by  viewing  the 
excellencies  of  the  present  world  ;  and  by  con- 
sidering that  this  was  formed  for  a  span  of  time, 
that  for  eternity  itself!  This  world  displays  its 
Creator's  eternal  power  and  Godhead,  and  wis- 
dom, and  love.  How  beautiful  and  goodly  are 
many  of  its  scenes  !  The  verdant  spring  with  all 
its  flowers ;  the  blooming  summer  with  all  its 
promise;  and  the  autumn  with  all  its  fruits; 
valleys  green  with  perpetual  herbage ;  fields 
covered  with  corn;  hills  crowned  with  woods; 
mountains  piercing  the  skies ;  streams  fertili- 
zing the  plains;  and  rivers  pouring  their  tor- 
rents to  the  ocean,  perpetually  flowing  and 
never  exhausted;  stupendous  oceans  always 
full,  yet  never  extensively  overflowing;  the 
opening  morning,  and  the  calm  evening ;  the 
sun  by  day,  diffusing  light  and  warmth  from  age 
to  age  ;  by  night  the  moon  and  stars  shedding  a 
feebler  but  more  solemn  light ;  the  land  and  the 
water  abounding  with  numerous  creatures,  sup- 
plying food,  or  ministering  to  the  comfort  of 
mankind.  All  this,  with  much  besides,  shows 
forth  the  might  and  goodness  of  the  world's  great 
Creator.  Yet  the  world  thus  adorned,  and 
crowned  with  good,  was  formed  for  man's  ac- 
commodation, through  a  short  period  of  time,  a 
period  that,  compared  with  eternity,  is  like 
nothingness,  what  then  must  be  the  eternal 
world  !  What  shall  we  suppose  the  beauty  and 
glory  and  splendour  of  that  country,  which  is 
designed  to  endure  through  eternal  ages!  II 
the  inn  for  dying  pilgrims  be  so  magnificent, 
and  princely,  so  full  of  excellency  and  glory,  as 
tiiis  creation  is;  what  must  be  the  palace  of  the 


ON  THE  BLESSEDNESS  OF  HEAVEN.  191 

Eternal   Kin?,    in    whose   many   mansions  his 
beloved  shall  reign  in  joy  and  immortality  ! 

An  early  Christian   writer  has  a  soliloquy  to 
the  following  purport :  "  O  Lord,  if  thou  for  this 
vile  bodv  of  ours,  givest  sucn  great  and  number- 
less benefits     from     the    firmament,    from    the 
air,   from  the  earth,  from   the  sea :  by  light,  by 
darkness,  bv  heat,  by  shade,  by  dews,  by  show- 
ers, by  winds,  by  rains,  by  birds,  by  fishes,  by 
beasts,  by  trees;    by  many   herbs   and   various 
plants,  and  bv    the"  ministry   of  all    thy    crea- 
tures:   what  manner  of  things,  how  great,  how 
good,   and    how    innumerable   are   those   thou 
hast  prepared  in  our  heavenly  country,   where 
we  shall  see  thee  face  to  face  !     If  thou  do  such 
great  things  for  us  in  our  prison,  what  wilt  thou 
give  us  in  our  palace!     If  thou  givest  so  many 
blessings  in  this  world,  where  the  righteous  and 
the  evil  are  mingled  together,  what  hast  thou 
laid  up  for  those  who  will  be  all  righteous  in  the 
world  to  come !     If  thine  enemies  and  friends 
are  so  well  provided  for  in  this  life,  what  shall 
they  who  are  all  thy  friends  receive  in  the  life  to 
come  !     If  there  be  such  great  comforts  in  these 
days  of  tears,  what  joy   shall   there  be  in   that 
day  of  marriage!     If" our  prison  contain  such 
great    treasures,    what    shall    our    country    and 
kingdom  do !" 

5.  The  fulness  of  joy  of  the  redeemed,  springs 
from  various  sources."  One  important  part  of 
their  happiness,  yet  in  reality  the  lowest  part,  is, 
exemption  from  all  evil.  Mere  exemption  from 
evil  is  not  positive  delight,  and  must  be  regarded 
as  the  lowest  portion  in  the  scale  of  heavenly 
blessedness;  yet  it  is  the  source  of  varied  and 


192  NO  EVILS  IN  HEAVEN. 

unspeakable  good  ;  and  what  then  must  be  the 
nobler  blessings  of  the  redeemed  ?  Were  all 
evil  banished  from  this  world,  even  this  would 
be  a  Paradise.  Were  pain  and  sorrow  and  sin 
extinct,  were  disease  and  sickness  unknown, 
were  no  groan  or  sigh  ever  uttered,  and  no  tear 
ever  shed ;  even  earth  would  form  a  kind  of  im- 
perfect heaven.  But  all  this,  which  will  never  be 
realized  here,  is  realized  above.  The  scriptures 
declare  respecting  the  redeemed,  "They  shall 
hunger  no  more,  neither  thirst  any  more  ;  neither 
shall  the  sun  light  on  them,  nor  any  heal;  for  the 
Lamb,  which  is  in  the  midst  of  the  throne,  shall 
feed  them,  and  shall  lead  them  unto  living  foun- 
tains of  waters ;  and  God  shall  wipe  away  all 
tears  from  their  eyes."1  "And  God  shall  wipe 
away  all  tears  from  their  eyes ;  and  there  shall 
be  no  more  death,  neither  sorrow,  nor  crying, 
neither  shall  there  be  any  more  pain  ;  for  the  for- 
mer things  are  passed  away."2  "  And  there  shall 
be  no  more  curse :  but  the  throne  of  God  and  of 
the  Lamb  shall  be  in  it;  and  his  servants  shall 
serve  him."3  What  varied  and  inconceivable 
good  will  flow  from  such  entire  exemption  from 
all  evil  !  The  cares  and  anxieties  incident  to  the 
present  state,  no  more  distress  those  happy  con- 
querors. God  has  wiped  away  their  every  tear, 
and  dried  up  every  source  of  sorrow.  They  have 
no  toilsome  days,  no  wearisome  nights.  The 
head  never  aches,  the  heart  never  throbs.  Pain 
and  sickness  are  alike  unknown.  Instead  of  fee- 
ble, emaciated,  withered  forms,  nil  are  beheld 
happy  beings,  vigorous  with  immortal  health,  and 
clothed  with  celestial  loveliness.  Here  the  loveliest 

(I)  Rev.  vii.  1G,  17.  (2)  Rev.  xxi.  4-  (3)  Rev.  xxii.  3. 


PERFECT  SAFETY  THERE.  193 

fade, like  a  flower;  but  the  flowers  that  fade  on 
earth,  if  once  transplanted  to  heaven,  will  there 
never  fade  more,  but  will  bloom  through  everlast- 
ing ages  in  unwithering  beauty.  With  pain  and 
sickness,  death  too  will  cease.  When  this  cor- 
ruptible shall  have  put  on  incorruption,  and  this 
mortality  immortality,  death  will  be  swallowed 
up  in  victory.  The  sublime  language  of  the 
Redeemer  will  be  accomplished  :  "  I  will  ransom 
them  from  the  power  of  the  grave  ;  I  will  redeem 
them  from  death ;  O  death,  I  will  be  thy  plagues ; 
O  grave,  I  will  be  thy  destruction;  repentance 
shall  be  hid  from  mine  eves."1  There  shall  then 
be  no  more  death  ;  no  more  will  that  last  enemy 
daunt  the  children  of  God  by  his  approach,  nor 
will  they  ever  again  dread  his  power.  The  lan- 
guors that  precede  the  hour  of  dissolution  will 
never  be  felt;  the  painful  separations  that  death 
frequently  occasions,  will  never  be  known.  None 
will  be  summoned  by  death  to  leave  the  friends 
they  love,  or  the  happy  country  where  they  dwell. 
6.  The  state  of  the  blest  in  heaven,  is  a  state 
of  perfect  safety.  This  world  is  a  scene  of  dan- 
ger, and  of  frequent  conflict.  In  all  its  changes 
and  in  all  its  states,  temptation  is  found.  Pros- 
perity tempts  the  soul  to  love  the  world;  adver- 
sity, to  repine  at  the  dealings  of  God.  Youth 
and  age,  poverty  and  wealth,  health  and  sickness, 
have  all  temptations  peculiar  to  themselves. 
Even  the  zealous  discharge  of  Christian  duties, 
and  the  possession  of  elevated  Christian  graces, 
may  be  connected  with  temptations  to  those 
odious  sins,  self-righteousness  and  pride.  And, 
while  in  every  circumstance  temptation   may 

(1)  Bos.  xiit.  4. 

17* 


194  HEAVEN  A  STATE  OF  SAFETY 

exist,  the  great  enemy  of  God  and  man,  "like  a 
roaring  lion,  walketh  about  seeking  whom  he  may 
devour;"1  but  in  heaven  no  inward  corruption 
distresses  the  soul ;  no  anger,  no  shame,  no  envy, 
no  ambition  is  ever  felt.  No  temptation  harasses 
ihe  redeemed.  They  left  danger  and  sin  behind 
when  they  left  ihe  precincts  of  mortality.  Now, 
tempter!  grieve  that  peaceful  soul  that  once  was 
harassed  by  thy  dire  suggestions ;  once  more 
break  its  peace,  and  rob  that  humble  conqueror 
of  sweet  tranquillity.  Ah!  thou  canst  not:  the 
peace  of  earth  might  be  interrupted  by  hellish 
urts;  but  not  the  peace  of  heaven.  "There  the 
wicked  cease  from  troubling,  and  there  the  weary 
are  at  rest."2  The  sufferer  has  forgot  his  sor- 
rows; the  endangered  is  for  ever  safe.  Here 
Christians  struggle  for  important  victory  ;  there 
they  possess  the  crown  and  wave  the  palm  of  tri- 
umph. Here  Christians  run  the  race  that  is  set 
before  them;  but  there  the  race  is  ended.  Here 
they  are,  as  it  were,  on  a  battle-field,  struggling 
against  numerous  foes  for  life  and  immortality; 
but  "there  are  no  fields  of  battle  there."  Here 
they  are  tossed  on  a  stormy  sea;  there  in  the 
pleasant  harbour.  In  that  better  country  they 
hear  no  complaints,  shed  no  tears,  dread  no  dan- 
gers, feel  no  corruptions,  anticipate  no  evils. 
Instead  of  sin,  there  is  holiness;  instead  of  dan- 
ger and  temptation,  safety;  instead  of  weakness, 
strength;  instead  of  languishing,  beauty  ;  instead 
of  painful  partings,  •ternal  unions;  instead  of 
sorrow  and  death,  unutterable  joy  and  never- 
ending  life.  They  were  with  us,  they  are  with 
Christ;  they  were  in  the  church  below,  they  are 

(1)  1  Pet.  v.  8.  (2)  Job,  iii.  17. 


AND  PERFECTION.  195 

in  that  above.  How  great  such  a  change  from 
the  scenes  of  earthly  care  and  labour !  from  the 
toils  of  the  factory  or  the  field,  the  shop  or  the 
counting-house !  How  great  to  many  the  change 
from  the  company  with  which  they  had  to  min- 
gle in  fields  or  mills,  during  daily  toil,  to  the 
company  of  perfected  spirits,  and  the  blessed 
society  of  holy  angels. 

7.  The  happiness  of  heaven  will  be  augmented 
by  the  perfection  and  holiness  of  its  blessed  in- 
habitants. The  general  assembly  and  church  of 
of  the  first-born  is  composed  of  the  spirits  of  the 
just  "made  perfect."1  The  Lord  Jesus  will 
"be  glorified  in  his  saints,  and  admired  in  all 
them  that  believe."2  He  will  change  their 
vile  body,  the  body  of  their  humiliation,  "  that 
it  may  be  fashioned  like  unto  his  glorious 
body."3  As  they  "have  borne  the  image  of  the 
earthy,  they  shall  also  bear  the  image  of  the  hea- 
venly."4 "  It  doth  not  yet  appear  what"  they 
"  shall  be ;  but  when  he  shall  appear,"  they 
"shall  be  like  him,  and  see  him  as  he  is."5  He 
will  present  to  himself  the  whole  company  of  the 
redeemed,  as  "a  glorious  church,  not  having  spot 
or  wrinkle,  or  any  such  thing;"  but  "holy  and 
without  blemish."6  He  will  present  them  "holy 
and  unblameable,  and  unreprovablein  his  sight."7 
He  will  present  them  "faultless  before  the 
presence  of  his  glory,  with  exceeding  joy."8 
How  rapturous  will  be  this  scene  of  holiness  and 
happiness !  An  immense  assemblage  of  happy 
beings,  forming  one  glorified  family,  in  the  pre- 
sence of  their  God  and  Redeemer.     Angels  and 

(1)  Heb.  xii.  23.    (2)  2Thess.  i.  10.    (3)  Phil.  iii.  21.     (4)  Cor.  xv.  49. 

(o)  I  John,  Hi.  2.    (6)  Eph.  v.  27.    (7)  Col.  i.  22.    (8)Jude,  24. 


196      PERFECTION  AND  BLESSEDNESS 

saints  now  brethren  in  Christ  Jesus;  their  abode 
their  pleasures,  their  employments,  and  then 
character  for  ever  the  same.  Not  one  defect 
among  them  all ;  not  one  blemish  in  the  charac- 
ter of  countless  millions ;  not  one  error  in  their 
conduct;  not  one  defective  disposition;  not  one 
unkind  feeling  ever  experienced  ;  not  one  unholy 
thought  ever  known.  Every  countenance  glow- 
ing with  heavenly  beauty,  and  every  heart  full  of 
heavenly  love;  every  eye  the  index  of  a  soul 
adorned  with  all  the  lovely  excellencies  of  its 
redeeming  Lord.  All  in  their  measure  resem- 
bling him  in  glory.  All  like  him,  and  all  so 
resembling  him  in  character  and  disposition, 
that  his  all-piercing  eye  shall  not  discern  one 
defect  in  all  his  happy  family ;  but  even  in  his 
sight  they  shall  be  unblameable  and  unreprov- 
able.  Happy  they  who  form  part  of  such  a 
family!  Reader,  shall  you  be  one  of  its  mem- 
bers P 

8.  All  this  however  does  not  complete  the  hap- 
piness of  heaven.  The  scriptures  describe  that 
happiness  as  great  and  varied.  There  is  the  no- 
blest enjoyment  of  God's  presence,  and  the  rich- 
est enjoyment  of  his  everlasting  love.  The 
"pure  in  heart"  "  shall  see  God."1  "  Behold,  the 
tabernacle  of  God  is  with  men,  and  he  will  dwell 
with  them,  and  they  shall  be  his  people,  and 
God  himself  shall  be  with  them,  and  be  their 
God."2  "  These  are  they  which  came  out  of 
great  tribulation,  and  have  washed  their  robes, 
and  made  them  white  in  the  blood  of  the  Lamb. 
Therefore  are  they  befbre  the  throne  of  God,  and 
serve  him  day  and  night  in  bis  temple :  and  he 

(1)  Matt  t.  a  (2)  ReT.  xxi.  X  ; 


OF  SAINTS  IN   HEAVEN.  197 

that  sitteth  on  the  throne  shall  dwell  among 
them."1  The  blessings  of  the  divine  Saviour's 
love  and  care,  shall  eternally  enrich  his  humble 
flock.  "The  Lamb  which  is  in  the  midst  of  the 
throne  shall  feed  them,  and  shall  lead  them  unto 
living  fountains  of  waters."2  They  shall  behold 
his  "face  in  righteousness."  and  "be  satisfied" 
when  they  "  awake  in  his  likeness."3  They  have 
followed  the  Lord  ;  and  shall  be  with  him  where 
he  is,  that  they  may  behold  his  glory,  the  glory 
which  he  had  with  the  Father  before  the  founda- 
tion of  the  world."4  They  "shall  ever  be 
with  the  Lord."5  They  "have  in  heaven  a  bet- 
ter and  an  enduring  substance."6  "  Honour  and 
glory"7  are  designed  for  them.  They  are  "  heirs 
of  God  and  joint-heirs  with  Christ,"  and  if  they 
"  suffer  with  him  shall  also  be  glorified  together."8 
Their  inheritance  is  "incorruptible,  and  undefi- 
led,  and  fadeth  not  away."  It  is  "  reserved  for 
them  in  heaven."9  They  shall  "  receive  a  crown 
of  glory  that  fadeth  not  away;"10  a  "crown  of 
righteousness,  which  the  Lord  the  righteous 
Judge  will  give"  to  all  that  "  love  his  appear- 
ing ;"n  "  a  crown  of  life"  given  by  his  own  hands 
to  them  who  are  "  faithful  unto  death."12  The 
sufferings  which  they  here  endure  "are  not  wor- 
thy to  be  compared  with  the  glory  that  shall  be 
revealed  in"13  them.  Long  years  of  affliction  upon 
earth  are,  compared  with  their  future  blessed- 
ness, "light  affliction,  which  is  but  for  a  mo- 
ment," and  work  for  them  "a  far  more  exceed- 

(1)  Rev.  vii.  14,  14  (2)  Rev.  vii.  17.  (3)  Ps.  xvii.  13. 

(4)   Joun,  x.h.  2-i.  (5)  1  Thess.  iv.  17.  (6)  Heb.  x.  34. 

(7)    J  Pet.  i.  7.     (8)  Rom.  viii.  17.      ('J)l  Pet.  i.  4.      (1U)  1  Pet.  v.  4. 

(11)  2  Tim.  iv.  8.      (12)  Rev.  ii.   10.     (13)  Rom.  viii.  18. 


J 98  HEAVENLY  HAPPINESS  GLORIOUS 

ing  and  eternal  weight  of  glory."1  "  The  righ- 
teous shall  shine  forth  as  the  sun  in  the  kingdom 
of  their  Father."-  They  "shall  shine  as  the 
brightness  of  the  firmament ;  and  as  the  stars  for 
ever  and  ever."3  They  shall  he  pillars  in  the 
temple  of  their    God,  and  "  shall  go  no   more 


"  Shall  bear  in  those  bright  courts  above 
Inscriptions  of  immortal  love." 

Shall,  like  pillars  in  a  sumptuous  temple,  be  for 
ever  monuments  of  his  grace  who  fixed  them 
there,  and  ornaments  to  that  bright  and  happy 
world.  Exalted  to  the  highest  honour,  they  shall 
walk  with  Christ  "in  white,  for  they  are  wor- 
thy."5 He  will  grant  them  "  to  sit  with  him  on 
his  throne,  even  as  he  also  overcame,  and  is  sal 
down  with  the  Father  on  his  throne."6  "The 
God  of  all  grace  has  called"  them  "  to  his  eternal 
glory  by  Christ  Jesus."7  The  Saviour  gives 
them  eternal  life,  and  the  end  of  their  course  "  is 
everlasting  life."8  Once  fixed  thus  in  their  ce- 
lestial home,  they  will  enjoy  in  a  manner  now 
inconceivable  the  presence  of  their  God.  Of 
their  celestial  dwelling,  besides  what  has  been 
already  introduced,  the  scriptures  add;  "And  I 
saw  no  temple  therein :  for  the  Lord  God  Al- 
mighty and  the  Lamb  are  the  temple  of  it.  And 
ihe  city  had  no  need  of  the  sun,  neither  of  the 
moon,  to  shine  in  it:  for  the  glory  of  God  did 
lighten  it,  and  the  Lamb  is  the  light  thereof. 
And  the  nations  of  them  which  are  saved  shall 
walk  in  the  light  of  it :  and  the  kings  of  the  earth 

(1)  2  Cor.  iv.  17.    (2)  Matt.  xiii.  43.    (3)  Dan.  xii.  3.   (4)  Rev.  iii.  12. 
(fi)  Rev.  iii.  4.     (6/  Rev.  iii.  21.    (7)  1  Pet.  v  10.     (8)  Rom.  vi.  22. 


AND  INCONCEIVABLY  GREAT.  199 

do  bring  their  glory  and  honour  into  it.  And 
there  shall  in  no  wise  enter  into  it  any  thing  that 
defileth,  neither  whatsoever  worketh  abomina- 
tion, or  maketh  a  lie ;  but  they  which  are  written 
in  the  Lamb's  book  of  life.'"1  M  And  he  showed 
me  a  pure  river  oi*  water  of  life,  clear  as  crystal, 
proceeding  out  of  the  throne  of  God  and  of  the 
Lamb.  In  the  midst  of  the  street  of  it,  and  on 
either  side  of  the  river,  was  there  the  tree  of  life, 
which  bare  twelve  manner  of  fruits,  and  yielded 
her  fruit  every  month  :  and  the  leaves  of  the  tree 
were  for  the  healing  of  the  nations.  And  there 
shall  be  no  night  there  ;  and  ihey  need  no  can- 
dle, neither  light  of  the  sun  ;  for  the  Lord  God 
giveth  them  light :  and  they  shall  reign  for  ever 
and  ever."2 

9.  How  little  can  the  mind  comprehend  the 
happiness  described  in  all  this  expressive,  though 
in  some  instances  figurative  language  !  What  is 
it  to  see  God  and  dwell  with  him  !  What  is  it  to 
be  led  by  the  Lamb  to  living  fountains  of  immor- 
tal blessings !  to  be  satisfied  in  his  likeness  !  to 
possess  fulness  of  joy  and  pleasures  for  ever 
more!  to  enjoy  incorruptible  and  unfading  in- 
heritances !  and  to  be  honoured  with  crowns  of 
righteousness  of  glory  and  life  that  never  fade 
away  !  What  is  it  to  possess  a  far  more  exceed- 
ing and  eternal  weight  of  glory,  a  glory  too  great 
to  be  described  by  the  boldest  expressions  heaped 
on  others  equally  bold,  and  continued  to  eternity  ! 
What  is  it  to  sit  down  as  a  happy  and  honoured 
conqueror  by  the  Saviour's  side!  What  is  all 
this!  and  all  this  additional  to  other  blessings 
already  contemplated  !  to  perfect  safety  !  to  per- 
il) Rer.  xxi.  22,  23,  24.  27.        (2)  Rev.  xxii.  I,  &  & 


'200       BY  RELIGION  HEAVEN  MAY  BE  SECURED. 

feet  holiness!  to  perfect  freedom  from  every  ill! 
from  every  vexing  disposition,  every  unholy  feel- 
ing, every  pain  and  every  sorrow  !  What  is  it  to 
be  all  this,  and  possess  all  this,  not  for  ages  or 
centuries  only,  but  for  periods,  compared  with 
whose  duration  the  whole  of  time,  from  the  crea- 
tion to  the  judgment  day,  would  be  the  twinkling 
of  an  eye  !  Reader,  what  is  all  this  !  No  tongue 
can  express ;  no  heart  can  conceive ;  but,  you 
must  have  it  all  or  lose  it  all !  gain  it  all  in  ChrLl. 
or  lose  it  all  by  slighting  him!  Many  already 
possess  these  blessings.  They  have  reached  their 
home.  They  mingle  with  better  friends  than  any 
this  world  ever  gave.  They  possess  what  formerly 
they  sought.  Eternity  opens  to  them  no  pros- 
pects, but  prospects  bright  with  gladness  and  joy, 
in  infinite  succession.  And  who  are  these?  and 
whence  came  they  ?  Some  of  these  were  the  be- 
nevolent possessors  of  wealth  and  plenty  ;  but 
many  of  them  toiled  in  poverty ;  yet  in  poverty 
they  were  rich.  They  laboured  in  the  field  or  the 
factory  ;  in  the  mine  or  on  the  road.  They  wept ; 
ihey  languished  ;  yet  in  affliction  they  were  bless- 
ed. They  watched  ;  they  prayed ;  they  fled  to 
Jesus  ;  they  followed  him  ;  and  he  has  fixed  them 
in  their  heavenly  home. 

10.  You,  reader,  are  now  in  this  world  for  a  lit- 
tle while ;  and  the  alternative  is  before  you — 
religion  here,  and  this  blissful  heaven  hereafter 
or  carelessness  here  and  hell  hereafter — religion 
and  eternal  life,  or  irreligion  and  everlasting  ruin- 
Make  your  choice.  Decide  as  in  God's  sight;- 
but  know  you  must  decide;  and  the  decision 
is  for  eternity.  Behold  that  eternal  good,  which 
God  in  his  word,  has  graciously  unveiled  to  your 


APPEAL  ON  THE   WORTH  OF  ITS  BLESSINGS.    201 

contemplation.  See  those  mansions  of  peace  ! 
those  crowns  of  life!  that  blessedness  which 
flows  in  an  eternal  stream  !  Behold  those  happy 
immortals  !  many  of  them  once  poor,  despised, 
and  suffering-,  now  so  changed  !  Hearken  to  the 
praises  which  they  render  !  to  the  anthems  of 
delight  they  sing  !  Witness  their  raptures  in  per- 
fect safety  !  Belonging  to  Jesus  leads  to  all  this. 
Will  you  be  his  P  or  will  you  madly  and  wicked- 
ly refuse  ?  Would  not  heartfelt  piety  be  gainful 
to  you  beyond  expression  ?  Would  it  not  be  gain 
for'you  to  dwell  with  God  ?  to  appear  cleansed 
by  the  Saviour's  sacrifice  from  every  crime  and 
every  fault?  and  to  be  presented  by  him  faultless 
before  his  presence  with  exceeding  joy  ?  Would 
it  not  be  wealth  for  you  to  possess  immortality  ? 
to  call  heaven  and  all  its  blessings  your  own  ?  to 
have  your  low  employments  changed  for  the 
blessed  activity  of  heaven  !J  to  have  your  feeble 
and  soon  dying  voice  raised  in  celestial  praises  ? 
Would  it  not  be  blessedness  for  you  to  mingle, 
not  with  earthly  but  celestial  friends  ?  to  join  an- 
gelic bands?  their  Father  yours  ;  their  dwelling 
yours?  Would  it  not  be  gain  for  you  when 
"  absent  from  the  body  to  be  present  with  the 
Lord  ?"  when  a  hundred  years  hence  forgotten  in 
the  grave  to  be  a  happy  saint  in  light  ?  Would 
it  not  be  ecstasy  for  you  to  meet  the  Judge  eter- 
nal with  unmoved  tranquillity  ?  to  hear  the  ap- 
proving sentence,  "Well  done,  good  and  faithful 
servant;  enter  thou  into  the  joy  of' ihy  Lord  ?" 
Would  not  all  this  be  gain  to  you  ?  and*  will  you 
slight  it  all  by  slighting  Christ?  or -secure  it  all* 
by  seeking  salvation  in  him  ?  Would  you  not 
"  be  wise  for  yourself,"  in  counting  all  things  loss 

R.  &  Eter.  Life.  1 8 


202       APPEAL  CONTINUED. — JOYFUL 

that  you  may  win  Christ?  Would  it  not  appear 
that  you  were  so,  when  welcomed  to  his  king- 
dom ?  Then,  if  some  one  that  loved  you,  and 
mourned  your  departure,  could  say,  "Come 
back,  departed  Christian,  come  again  to  earth  and 
to  us,"  what  would  bribe  you  back  ?  And  if  such 
a  request  could  possibly  be  made,  and  an  answer 
given,  would  you  not  say,  "No,  it  is  you  must 
seek  to  join  me  in  heaven  ;  for  worlds  should  not 
bribe  me  back  to  earth  ?"  and  will  you  embrace 
religion  and  secure  that  heaven  ?  or  trifle  with 
religion  and  secure  ruin?  One  you  must  do. 
Which  will  you  do  ?  Is  it  difficult  to  you  to  be- 
come decidedly  pious  ?  Will  not  eternal  life 
compensate  every  struggle?  Are  your  enemies 
many,  must  your  sacrifices  be  great?  still  what 
are  they  when  compared  with  the  blessings  of 
eternity  !  How  small  is  the  loss  of  what  you 
soon  must  leave  for  ever !  How  rich  the  gain  of 
blessings  you  will  never  lose  !  How  momentary 
the  loss!  how  eternal  the  gain  !  Even  now  the 
hope  of  heaven  would  give  you  blessings  far  great- 
er than  any  the  world  can  ever  give;  while  you 
would  be  looking  forward  to  still  greater  good 
hereafter.  How  sweet  now  is  the  anticipation  ! 
what  will  be  the  possession!  "O  ye  blessed 
scenes  of  perfection  and  peace,  shall  ye  be  mine  ! 
and  mine  soon  !  and  then  mine  for  ever !  Thou 
happy  heaven  !  glorious  abode !  where  for  me 
eternal  love  lias  prepared  a  mansion  of  peace,  ami 
where  for  me  elder  brethren  wait ;  shall  I  soon  see 
thy  walls  of  salvation,  and  thy  gates  of  praise  ! 
Ye  happy  angels  !  shall  I,  a  poor  traveller  on 
earth,  soon  be  equal  with  you,  as  blest,  as  rich, 
and  as  safe  as  you  !     Thou  Lamb  of  God  !  once 


ANTICIPATION  OF  HEAVEN.  203 

slain  for  my  transgressions,  and  now  my  life, 
*!iall  I  soon.  Lord !  see  thee  as  thou  art,  and  weal- 
thy lovely  image!  Shall  I  have  done  with  toil 
and  care,  with  worldly  labours  and  earthly  sor- 
rows; and  all  to  me  he  rest,  and  peace,  and 
praise  !  the  enduring  calm  and  the  victory  of  hea- 
ven !  Shall  all  this  be  mine,  when  "  a  few  more 
suns  have  rolled  their  cares  away."  Then  what 
need  I  fear  the  trials  of  this  wilderness  !  To  thee, 
my  Lord,  and  to  the  heaven  thy  love  has  prepa- 
red, will  I  look  with  many  a  longing  desire.  There 
shall  I  see  thee  as  thou  art.  There  praise  thee 
better  through  eternal  days. 

"Yes,  when  these  lips  shall  cease  to  move, 
And  death  shall  close  these  eyes, 
Then  .shall  my  soul  to  nobler  heights 
Of  joy  and  transport  rise; 
Then  shall  her  powers  in  endless  strains 
Their  grateful  tribute  pay  : 
The  theme  demands  an  angel's  tongue, 
And  an  eternal  day." 

11.  If  instead  of  being  a  decided  Christian, 
you  are  a  vain  follower  of  the  world,  what  is 
there  in  all  your  delights  that  gives  the  satisfac- 
tion inspired  by  such  a  hope  !  Will  you  seek 
it?  Some,  who  love  Christ,  and  are  the  pos- 
sessors of  this  hope,  have  it  indeed  amidst 
doubts  and  fears  ;  but  many  with  brighter  evi- 
dence, and  all  that  live  to  him,  will  soon  possess, 
in  the  eternal  state,  all  they  anticipated,  and 
more  than  all.  How  rapturous  will  be  the  shout 
of  praise  that  will  ascend,  when  all  the  redeemed 
of  any  one  period  meet  in  the  perfect  security 
and  triumph  of  heaven  !  there  with  feelings  now- 
inconceivable,   will  they  ascribe  their  salvation 


204  THE  CHRISTIAN'S  OBLIGATIONS. 

to  God  and  to  the  Lamb.  The  inspired  writer 
says,  "  I  beheld,  and,  lo,  a  great  multitude  which 
no  man  could  number,  of  all  nations,  and  kin- 
dreds, and  people,  and  tongues,  stood  before  the 
throne,  and  before  the  Lamb,  clothed  with  white 
robes,  and  palms  in  their  hands ;  and  cried 
with  a  loud  voice,  saying,  Salvation  to  our  God 
which  sitteth  upon  the  throne,  and  unto  the 
Lamb  !"  "  The  harvest  is  passed,  the  summer  is 
ended,"  the  day  of  grace  is  gone,  but  they  are 
saved.  What  gratitude  will  fill  the  soul,  while 
heavenly  love  is  the  theme  of  praise !  Every 
saint  in  neaven  will  pay  to  the  Saviour  the  tri- 
bute of  praise  for  salvation.  "  I  had  never  been 
here  but  through  thy  love.  Grace  taught  my 
wandering  feet  to  tread  the  path  of  peace  and 
life;  grace  led  me  on,  and  grace  fixed  me  here." 
Happy  conqueror,  that  has  done  with  the  im- 
perfect services  of  time,  and  commenced  the 
nobler  ones  of  eternity  ;  whose  sabbaths  all  are 
ended  here,  but  to  whom  an  eternal  sabbath  has 
arrived  !      Will  this  be  your  happiness  ? 

If  you  are  a  Christian  indeed,  how  deeply 
should  these  views  impress  upon  your  heart  your 
unutterable  obligations  to  your  adorable  Re- 
deemer !  Contemplate  the  ruin  from  which  he  has 
delivered  you.  Contemplate  the  blessings  he  has 
in  store  for  you ;  and  what  do  you  not  owe  him  for 
such  a  rescue,  and  for  such  treasures,  of  whose 
value  eternity  will  be  for  ever  making  fresh  dis- 
coveries !  That  these  blessings  should  be  de- 
signed for  one  so  unworthy,  and  so  weak, 
renders  the  love  still  more  wonderful,  and 
demands  praise  and  gratitude  still  more  ardent. 

12.  In  the   preceding    pages  your  attention 


THE  SCENES  OF  THE  FUTURE  WORLD  ETERNAL.  205 

has  been  directed  to  scenes  of  woe,  or  blessed, 
ness.  between  which  the  difference  is  never  to 
be  fully  comprehended  ;  but  it  is  eternity  which 
will  complete    the   misery  of  the    former,  and 
tiie  happiness  of  the  latter.     When  he   leaves 
this    world,    "man    goeth    to   his   long   home." 
Strive  to  impress  upon  your  heart  the  truth,  that 
whether  your  future  abode  be  hell  or  heaven,  it 
will  be  a  long1,  an   eternal  home.     You  will  not 
loner  be  here.     Foes  or  friends  will  soon  be  left 
behind.     Your  present  dwelling  will  know  you 
no  more.    The  comforts  and  pains  of  life  will 
alike  be  ended,  and  alike  be  insignificant ;  but 
eternity,  with   all  its  overwhelming  scenes,  fol- 
lows this   momentary  span  of  time.     Think  of 
eternity.     In  the  light  of  that  amazing  duration, 
what  is   worth   one  thought,    except    religion  ? 
Suppose  yourself  dead   and  fixed  in  eternity  ; 
now     what    concerns     you    except    salvation? 
Suppose  yourself  dead  for  a  thousand  years,  that 
a  thousand  years  had   passed  since  you  closed 
your  eyes  upon  this  world ;  what  now  are  its 
concerns,  its  pleasures,  or  its  pains  ?     Are  they 
not  vain  as   a  broken  bubble,  and  lighter  than 
vanity  ?     The  time  will  come,  when,  for  a  thou- 
sand years,  you  will  have  been  mingled  with  the 
dead;  what  then  will  this  vain,  busy,  ensnaring 
world  matter  to  you  ?     The  leaves  that  fell  from 
the  trees  a  thousand  years  ago,  are  not  more  in- 
significant now,  than  this  vain  world,  with  all 
its  interests,  possessions,  and  cares,  will  then  ap- 
pear to  you.     But  go  forward  in  your  thoughts, 
millions  of  years  beyond  that  period,  and  what 
will  the  world  be  to  you  then  ?     How  blest  will 
18' 


206  ETERNITY. 

you   then    be   if  eternal    life   be    yours!    how 
wretched  if  that  good  be  lost . 

13.  Eternity  is  a  duration  that  is  long  beyond 
calculation  and  beyond  comprehension.  Think 
of  the  years  that  have  elapsed  from  the  days  of 
Adam  to  the  present  day — eternity  is  longer. 
Think  of  those  that  may  pass  from  this  day  till 
that  when  the  judgment  trumpet  shall  sound — 
eternity  is  longer.  Look  at  the  ground  adorned 
with  its  green  carpet,  covered  with  innumerable 
millions  of  blades  of  grass — are  the  years  of  eter- 
nity as  many  ?  They  are  more — eternity  is  lon- 
ger. Look  at  the  leaves  that  clothe  the  trees  with 
verdure — are  the  years  of  eternity  countless  as 
those  leaves  ?  They  are  more — eternity  is  lon- 
ger than  such  a  period  of  ages.  Add  to  these 
years  others  as  numerous  as  the  drops  of  morning 
dew — do  these  describe  eternity  ?  No — eternity 
is  longer.  Count  the  drops  of  the  sea — will  their 
number  represent  eternal  ages  ?  No— eternity 
has  ages  far  more  countless.  These,  compared 
with  it,  are  like  a  drop  to  an  ocean.  Repeat  these 
calculations,  yet  eternity  is  longer-  Millions  by 
millions  multiplied,  give  no  idea  of  its  duration  ; 
and  all  the  years  that  human  thought  can  heap 
together,  compared  with  it,  are  insignificance  and 
nothing — beyond  them  all  eternity  still  stretches 
forth  its  immeasurable  duration.  This  eternity 
awaits  you. 

Eternity  is  a  duration  that  nothing  can  shorten 
and  that  never  can  end.  Time  has  an  end ; 
eternity  has  none.  The  period  daily  ap- 
proaches nearer,  when  the  end  of  time  shall  be 
announced.  The  last  spring  that  shall  cheer  the 
earth  with  its  bloom,  will  have  passed  away ; 


THE  JOYS  AND  SORROWS  OF  ETERNITY.   207 

the  last  summer  will  have  ended;  the  last 
autumn  have  finished;  the  last  harvest  this 
earth  shall  ever  produce  be  reaped;  and  the 
ast  winter  have  concluded.  Time's  last  year 
will  have  arrived;  its  last  day;  its  last  hour; 
its  last  minute ;  its  last  moment ;  and  time 
shall  be  no  more :  but  no  such  end  will  arrive 
to  close  eternity.  Let  thousands  of  ages  pass 
away,  eternity  is  not  shortened.  Let  millions 
more,  and  worlds  of  millions  roll  along,  eternity 
remains  the  same.  As  lon^,  as  blest,  as  happy 
or  as  dreadful  and  miserable  as  ever. 

14.  As  it  is  with  the  duration  of  eternity,  so 
it  is  with  its  blessings  and  its  sorrows.  The  joys 
and  sorrows  of  time  have  an  end ;  but  those  of 
eternity  have  none.  Time  brings  an  end  to  the 
Christian's  sorrows ;  but  eternity  will  bring  no 
end  to  his  joys.  Did  he  sigh  ?  there  was  a  last 
sigh.  Had  he  pangs  of  grief?  there  was  a  last 
pang,  and  a  last  grief.  Did  he  weep  ?  there  was 
a  last  tear.  Had  he  struggles  ?  there  was  a  last 
struggle.  Did  he  pine  in  poverty  ?  there  was  a 
last  day  of  want.  But  in  eternity  there  will  be 
no  last  joy ;  no  last  rapture  ;  no  last  song  of 
praise  ;  no  last  thanksgiving  for  redeeming  love. 
On  earth,  among  Christian  friends,  time  brought 
a  last  meeting,  and  a  last  parting;  a  last  dying 
look,  and  a  last  farewell :  but  eternity  will  bring 
no  last  meeting,  no  last  look,  no  dying  eye. 

As  it  is  with  the  pious,  thus,  but  in  an  awfully 
opposite  manner,  it  will  be  with  the  ungodly. 
Time  will  bring  to  the  sinner  a  last  !rif!ing  day 
or  festive  night,  a  last  pleasure,  and  a  last  hour  of 
sinful  gaiety  ;  but  eternity  will  bring  no  last  pain, 
no  last  sorrow.     The  sinner's  pleasures  will  end, 


208  SERIOUS  QUESTIONS  TO 

but  not  his  pains;  his  joys,  but  not  his  griefs; 
his  gain,  but  not  his  loss.  O  reader,  think  of  this 
solemn  eternity  !  and  in  the  view  of  it  choose  that 
good  part  which  should  never  be  taken  away  from 
you  !  You  may  look  forward,  and  in  imagina- 
tion see  yourself  leaving  this  world  ;  your  funeral 
over  ;  your  body  in  a  coffin,  and  that  coffin  in  the 
grave  ;  and  after  a  iexv  years  yourself  so  forgotten 
there,  that  no  one  on  earth  will  know  you  ever 
existed ;  but  then  you  will  be  in  eternity.  Before 
your  friends  have  laid  you  in  the  grave,  your  im- 
mortal spirit  will  have  begun  to  experience  the 
joys  or  sorrows  of  eternity.  Happy  they  who 
enjoy  the  Saviour's  grace!  and  who,  when  thpv 
quit  this  world,  are  welcomed  by  him  to  "  evei 
lasting  habitations  !" 


CHAPTER  XI. 

SERIOUS  QUESTIONS  PROPOSED  TO  NEGLECTERS  OF 
RELIGION  ;  AND  THE  FOLLY  AND  INEXCUSABLE- 
NESS  OF  DELAY. 

1.  Perhaps,  reader,  you  are  one  of  that  unhap- 
py multitude  that  still  crowd  the  broad  way 
which  leads  to  destruction  ;  and  upon  whom  all 
that  has  hitherto  been  urged,  has  been  urged  in 
vain.  Let  the  writer  then,  before  he  leaves  you 
for  ever,  earnestly  beg  your  attention  to  a  few 
plain  questions  connected  with  the  subjects  of 
the  preceding  pages,  and  with  your  eternal  inte- 
rests. 

Is  not  your  soul  worth  saving  ?  That  precious 
treasure  for  which  the  Son  of  God  shed  his  blood 


NF.GLECTERS  OF  RELIGION.  209 

and  whose  conversion  would  raise  new  joy  in 
heaven,  is  it  not  worth  your  care  ?  If  it  is,  why 
do  you  treat  that  deathless  soul  as  if  it  mattered 
nothing  whether  it  be  saved  or  lost,  blessed  or 
cursed,  to  all  eternity  !  Yet  this  you  do,  while 
refusing  to  commit  your  all  to  the  Saviour's  care. 

2.  Is  not  God's  love  worth  having  ?  That  love 
perfects  the  happiness  of  saints  and  angels.  In 
it  they  rejoice  and  ever  rejoice  ;  and  the  want  of 
that  love  insures  the  hopeless  misery  of  the  lost. 
If  the  world  were  yours,  you  would  be  an  undone 
creature  without  that  love  ;  and  if  stripped  of 
every  earthly  good,  would  be  happy  if  possessed 
of  that  treasure.  And  will  you,  a  poor  dying 
mortal,  that  will  soon,  unless  you  repent,  be  a 
dead  sinner,  and  a  condemned  sinner,  will  you 
treat  that  love  with  as  much  disregard  as  if  it 
were  deserving  only  of  infinite  contempt?  yet 
this  you  do  while  you  will  not  turn  to  God. 

3.  Is  God's  heaven  worth  possessing,  and  his 
salvation  worth  enjoying  ?  or  is  it  not?  If  it  is, 
why  do  you  madly  neglect  so  great  salvation. 
and  obstinately  slight  that  blessed  heaven  ? 
Would  you  wish  God  to  swear,  in  his  wrath, 
that  you  shall  not  enter  into  his  rest  ?  and  that 
whoever  may  enjoy  salvation  you  shall  have 
no  part  in  its  blessings  ?  Would  you  not  think 
this  a  direful  doom  indeed  ?  yet  is  it  not  as  bad 
to  deprive  your  own  soul  of  salvation,  by  wicked 
carelessness,  by  open  sin,  or  by  halting  between 
two  opinions,  as  it  would  be  for  God  to  shut  you 
out  of  heaven  ?  Rather  is  it  not  worse  ?  Will 
not  such  a  wilful  loss  of  salvation  be  connected 
with  more  bitter  remorse  and  more  self-accusing 
agony,  than  Its  loss  in  any  other  way  could  pos- 


210  SERIOUS  QUESTIONS  PROPOSED 

sibly  be?  Will  it  not  deepen  the  gloom  of  eter- 
nal night  to  remember,  that  the  fair  inheritance  of 
heaven  was  lost  to  you,  not  because  God  was  un- 
willing you  should  be  saved,  but  by  your  own 
$in  and  folly,  because  you  would  not  seek  salva- 
tion. 

,  4.  Is  the  Lord  Jesus  Christ,  as  a  Saviour  and 
a  friend,  not  worthy  of  your  regard  ?  Perhaps  you 
would  exclaim,  "  God  forbid  that  I  should  in- 
dulge so  wicked  and  horrible  a  notion  !"  But 
while  you  refuse  him  your  heart,  you  treat  him 
as  if  you  indulged  it;  and  though  you  will  not 
say,  with  your  lips,  that  he  is  unworthy  of  atten- 
tion, yet  you,  as  it  were,  say  this  by  a  careless  un- 
godly life  ;  and  by  persevering,  in  spite  of  warn- 
ings and  entreaties,  in  making  light  of  this  great 
Saviour.  When  you  make  light  of  earthly  objects, 
it  is  of  trifles,  not  of  treasures  ;  of  persons  mean 
and  inconsiderable,  not  great  and  honourable  : 
and  when  you  make  light  of  Christ,  whatever  you 
may  say,  or  may  profess  to  mean,  you  are  guilty 
of  the  horrible  crime  of  treating  the  Lord  of  hea- 
ven, as  if  he  did  not  deserve  your  notice,  though 
you  are  but  a  dying  worm  ;  and  of  practically 
despising,  as  unworthy  of  regard,  the  Author  and 
Giver  of  salvation. 

5.  Is  God's  anger  so  trifling,  and  his  indigna- 
tion so  harmless,  that  escape  from  them  is  not 
worth  your  care  ?  You  will  not  assert  that  this 
is  the  case  ;  why  then,  unhappy  mortal,  trifle 
with  that  dreadful  anger?  and  play,  by  neglect- 
ing salvation,  with  that  fiery  indignation  ?  No- 
thing is  so  dreadful  as  the  deserved  anger  of  a 
long  patient  but  incensed  God.  Though  he  is 
love  itself  to  the  penitent,  who  seeks  his  mercy, 


ro  neglecters  of  salvation.  211 

to  the  careless  neglecter  lie  will  be  a  consuming 
fire;  his  wrath  will  burn  to  the  lowest  hell.  If 
once  the  flaming  sword  of  divine  justice  be  let 
loose  against  you,  hope  and  escape  wilt  for  ever 
he  impossible.  If  once  the  long  gathering  tem- 
pest of  divine  wrath,  break  on  your  guilty  and 
devoted  head,  it  will  "  beat  upon  your  naked  soul 
in  one  eternal  storm  ;M  and  God  will,  for  ever, 
14  render  indignation  and  wrath,  tribulation  and 
anguish"  to  you,  an  unhappy  worm,  because 
you  would  not  receive  his  proffered  mercy,  wel- 
come his  beloved  Son,  and  become  his  happy 
and  obedient  child.  Oh  if,  through  sin  and  folly, 
this  should  ever  be  your  unhappy  lot,  you  will 
know  too  late  that  all  which  man  esteems  most 
appalling  here,  is  mild  and  harmless  compared 
with  the  deserved  wrath  of  a  just  and  holy  God  ! 
6.  Is  it  not  worth  your  while  to  escape  from 
hell  ?  is  that  place  of  torment  so  little  to  be  feared, 
that  you  may  heedlessly  rush  into  its  undying 
flames?  Can  you  dwell  with  everlasting  burn- 
ings ?  Will  the  pleasures  of  sin,  and  the  pur- 
suits of  folly,  recompense  you  for  enduring  the 
flames  of  damnation  ?  Before  you  rush  into 
those  flames  try  to  ascertain.  Put  one  finger  in 
:t  candle's  blaze,  and  hold  it  there  till  the  flesh  is 
consumed,  and  the  bones  appear.  For  what 
would  you  do  tins  ?  Not  for  a  trifling  reward. 
Bat  for  what  would  yon  bold  your  hand  in  a  fire 
till  it  were  consumed?  or  for  what  would  you 
rush  into  a  blazing  furnace  to  perish  in  its 
flames  i*  "Would  you  for  the  whole  world  ?  Yet 
h  hat  is  that  fire,  that  would  be  extinguished  in  an 
hour,  to  the  fire  "  that  never  shall  be  quenched  ?" 
So    surely    as  God    is  true,    while    you    slight 


212  SERIOUS   QUESTIONS   PROPOSED 

religion,  thither  you  are  going,  whether  you  mean 
to  win  perdition  or  mean  it  not;  and  if  you  do 
not  turn,  there  will  you  soon  lift  up  your  eyes  in 
torments.  Unhappy  mortal !  if  you  should, 
surely  the  remembrance  of  abused  mercies  and 
neglected  warnings,  will  complete  the  bitterness 
of  your  cup  of  misery.  Hell,  in  every  view,  will 
be  horrid,  but  surely  it  will  be  a  dreadful  addi- 
tion to  its  horrors  to  be  compelled  to  reflect,  "I 
sunk  myself  here.  1  need  never  have  come  to 
this  place  of  misery.  God  waited  on  me,  but  I 
would  not  listen.  A  Saviour  died,  but  I  would 
not  give  my  heart  to  him.  I  chose  the  path  of 
death,  and  the  sorrows  that  I  now  endure." 

7.  What  then  do  you  mean  in  neglecting  the 
salvation  of  your  soul  ?  Perhaps  you  mean  to 
repent  hereafter  ;  but  before  that  time  comes,  you 
may  be  in  the  grave;  or  God  may  have  given  you 
over  to  a  hardened  heart,  and  may  have  no  mer- 
cy for  you.  He  may  have  sworn  that  you  shall 
not  enter  into  his  rest.  What  do  you  mean  ? 
Perhaps  you  mean  to  follow  the  world,  and  unite 
religion  with  its  pursuit.  Alas!  you  cannot  do 
this.  No  man  can  "serve  God  and  mammon." 
You  may  keep  the  world  and  hell  with  it;  but 
not  the  world  and  religion  with  it. 

8.  Do  you  mean  to  perish  ?  Have  you  made 
up  your  mind  to  sink  to  hell,  to  "curse  God  and 
die"  eternally  ?  No  !  you  have  not ;  you  have  no 
such  intention.  But  you  might  as  well  design 
this,  as  take  the  way  to  perdition.  You  may  not 
mean  to  perish  ;  but  if  you  slight  the  Saviour  you 
must  perish.  You  may  not  design  lobe  damned; 
but  if  you  neglect  religion  you  must.  You  may 
not  intend  to  lose  heaven  and  burn  in  hell ;  but  if 


TO  NEGLECTERS  QF  SALVATION.      213 

You  do  not  tarn  to  God  you  must  do  both.  What 
vou  mean  will  weigh  nothing  at  the  judg- 
ment bar.  The  inquiry  will  not  be,  "Did  this 
sinner  mean  to  go  to  hell?"  but  "Did  he  take 
the  way  thither?"  "Did  he  intend  to  lose  hea- 
ven?" but  "Did  he  make  light  of  the  only  Sa- 
viour, that  could  raise  him  to  eternal  life  ?"  If 
you  set  out  on  a  journey  to  London,  but  took 
a  road  that  led  you  further  from  that  city,  it  would 
be  vain  to  say,  "  I  intend  this  road  shall  lake  me 
to  London,"  when  every  step  left  you  more  dis- 
tant than  the  preceding- ;  and  if  a  friend  were 
to  say  to  you,  "  Every  step  you  take  you  are  gel- 
ting  further  from  the  place  towards  which  you 
profess  to  travel,"  it  would  make  you  seem  beside 
yourself,  to  be  offended  with  your  friend,  and  to 
affirm,  "  I  am  travelling  towards  London,"  when 
all  who  knew  the  road  saw  you  were  getting  fur- 
ther and  further  away.  Just  as  vain  is  it,  to  hope 
to  go  to  heaven  while  you  slight  the  only  Sa- 
viour ;  and  not  to  intend  to  go  to  hell,  while  you 
take  the  way  that  leads  to  that  abyss  of  woe. 
You  might  as  well  at  once  mean  to  perish ; 
make  up  your  mind  to  be  lost ;  and  seriously 
and  deliberately  choose  everlasting  perdition  ;  as 
trifle  with  God  and  eternity,  with  the  Saviour  and 
salvation ;  or  live  in  an  undecided  state,  halting 
between  the  Saviour  and  the  world,  You  could 
but  perish  in  the  former  case;  and  you  will  sure- 
ly perish  in  the  latter.  If  you  do  not  feel  your 
danger,  insensibility  will  not  ward  it  off.  "While 
you  are  without  Christ  you  may  sleep  ;  but  your 
judgment  lingereth  not,  and  your  damnation 
slumbereth  not. 

9.  If  you  do  not  mean  to  perish,  and  if  inde- 

R.  &  Eter.  Lile.  1 9 


214  SERIOUS  QUESTIONS  PROPOSED 

cision  will  ruin  you  as  surely  as  if  you  did  ; 
Can  you  be  saved  as  you  are  ?  If  you  are  still 
the  character  addressed  in  this  chapter,  this  is 
utterly  impossible.  "  God  is  not  a  man  that  he 
should  lie,  neither  the  son  of  man  that  he  should 
repent;"1  Let  God  be  true  if  every  man  be  a 
liar.2  But  if  God  is  true,  it  is  not  possible  for 
you  to  be  saved  without  repentance,  for  the  Lord 
has  said,  "  Except  ye  repent,  ye  shall  all  likewise 
perish."3  "The  wicked  shall  be  turned  into 
hell."4  It  is  not  possible,  for  you  to  be  saved 
without  conversion,  for  He  who  is  the  truth,  has 
said,  "  Ye  must  be  born  again.  Verily  verily  I 
say  unto  thee,  except  a  man  be  born  again,  he 
cannot  see  the  kingdom  of  God."5  Therefore  to 
hope  to  be  saved  in  an  unconverted  state,  is  a 
desperate  and  wicked  hope  indeed.  It  is  to  hope 
something  so  horrid,  that  resolution  is  needed, 
to  bring  the  pen  to  write  it  down.  It  is,  with 
reverence  be  it  spoken,  to  hope  that  the  God  of 
truth  and  love  will  prove  a  liar,  to  save  a  sinner 
in  his  sins  ;  and  to  save  a  sinner  in  his  sins,  that 
might  be  saved  from  (hem,  but  that  will  not  turn 
to  God.  O  what  a  desperate  and  wicked  hope  is 
a  hope  that  includes  all  this  !  Yet  this  is  your 
hope  if  you  hope  to  be  saved  unconverted  as 
you  are.  Surely  Satan  has  begotten  and  now 
nourishes  your  guilty  hope. 

10.  If  you  cannot  be  saved  as  you  are,  can 
you  find  another  way  of  salvation  ?  Blessed  be 
God  !  in  the  Gospel  there  is  one  equal  to  all 
your  wants  and  state,  but  that  one  you  slight. 
You  are  not  willing  to  receive  the  Saviour  in  his 

(1)  Numb,  xxiii.  19.  (2)  Rom.  iii.  4.         (3)  Luke,  xiii.  3. 

(4)  Psalm,  ix.  17.  (5)  John,  iii.  5.  7. 


TO  NEGLECTERS  OF  SALVATION.      215 

own  way.  Is  there  then  another  path  to  heaven? 
Ah  no,  "  there  is  none  other  name  under  heaven 
given  among  men  whereby  we  must  be  saved."1 
The  scriptures  represent  the  salvation  of  every 
one  that  slights  the  only  Saviour  as  hopeless. 
*'  He  that  believeth  not  shall  be  damned."2 
"  Other  foundation  can  no  man  lay,  than  that  is 
laid,  which  is  Christ  Jesus  :"3  there  is  no  escape 
if  we  neglect  so  great  salvation. 

11.  If  you  knew  this  were  your  last  day, 
would  you  continue  to  slight  this  precious  sal- 
vation ?  If  you  had  reason  to  believe  that  when 
at  night  you  close  your  eyes  to  sleep,  you  would 
wake  in  eternity,  could  you  then  pursue  your 
guilty  course  of  sin  and  folly  ?  Yet  little  as  you 
expect  it,  this  may  be  the  case.  Not  long  ago, 
the  writer  knew  a  tradesman  apparently  vigorous 
and  to  be  feared  a  man  of  the  world,  who  was  on 
a  journey.  He  spent  the  evening  at  an  inn. 
He  was  fond  of  company,  was  cheerful  that 
night  and  sat  up  later  than  usual.  In  the  morn- 
ing he  did  not  rise,  and  some  one  entered  his 
chamber.  There  he  lay  a  corpse.  His  bed  was 
unruffled,  and  he  appeared  to  have  died  without 
a  struggle  ;  probably  while  asleep.  How  solemn 
the  change  !  Such  has  been  the  lot  of  multitudes, 
and  it  may  soon  be  yours.  And  if  it  should, 
with  what  awful  surprise,  will  eternity  open  on 
your  unpardoned  spirit !  Multitudes  every 
morning  awake  on  earth,  in  one  place  or  other, 
that  before  the  evening  comes  have  finished  their 
course,  and  are  gone  to  meet  their  God.  Every 
setting  sun,  many  are  found  inhabitants  of  this 
world,  who  before  that  sun  rises  again,  are  fixed 

(1)  Acts,  ir.  12.  (-2)  Mais,  xvi.  16.  (3)  1  Cor.  iii.  11.  .  - 


216  SERIOUS  QUESTIONS  PROPOSED 

beyond  hope  or  fear  in  an  eternal  stale.  More 
than  eighty  thousand  human  beings  are  sup- 
posed to  pass  into  eternity  every  four  and  twenty 
hours.  Mow  soon  ainon^  these  crouds,  may  you 
be  one  ! 

12.  If  God  were  to  number  all  your  sins,  and 
to  set  them  all  in  array  before  you,  would  you 
say,  "  I  scorn  pardon,  I  will  keep  them  all  ?"  One 
of  them  unpardoned  would  undo  you  for  ever; 
what  will  all  the  load  !  Yet,  if  they  are  not 
forgiven.  God  at  another  day  will  set  them  all  in 
array  against  you  You  would  not  say,  "  I 
scorn  pardon.  I  will  keep  them  all."  Yet  you 
might  as  well  solemnly  and  deliberately  de- 
clare this,  as  slight  the  Saviour  and  neglect  his 
pardoning  grace.  Were  you  to  be  so  infatuated 
as  to  make  such  a  declaration,  you  could  but 
keep  all  your  sins  ;  you  could  but  perish  in  them  : 
and  if  you  will  not  come  to  Christ  you  will  keep 
all  your  sins  ;  you  will  assuredly  perish  in  them  ; 
and  where  in  the  end  will  be  the  difference? 
You  would  tremble  to  express  such  a  horrid  re- 
solution as  that  of  scorning  pardon,  and  clinging 
to  your  guilt ;  yet  you  do  as  bad  ;  and  will  he  as 
deeply  ruined,  merely  by  neglecting  or  refusing 
to  yield  yourself  to  the  mighty  Saviour. 

13.  If  you  could  have  seen  the  Saviour  suffer- 
ing on  the  cross,  could  have  beheld  his  over- 
whelming sorrows,  Ins  bloody  sweat,  his  thorny 
crown,  his  pierced  hands,  feet,  and  side ;  and 
could  then  have  heard  him  utter  the  mournful 
cry,  "  My  God  my  God,  why  hast  thou  forsaken 
me;"  if  after  this  you  could  have  seen  him  bow 
his  head  and  die;  would  you  have  slighted  his 
dying  sorrows,  and  still  have  treated  him  with 


TO  NEGLECTERS  OF  SALVATION.      217 

wicked  disregard  ?  If  God  would  now  present 
to  your  view,  a  miraculous  representation  of 
these  sorrows  of  his  Son,  and  would  say  to  you, 
"  Sinner,  all  this  was  borne  on  thy  account/' 
Would  you  say,  "  I  know  it  was  ;  but  I  will  re- 
ceive no"  benefit  from  it  all  ?  I  will  return  this 
Saviour  nothing  but  ingratitude  :  He  shall  be 
no  Saviour  to  me,  nor  will  I  ever  be  a  follower 
of  his  °"  Surely  nothing  would  bribe  you  to 
utter  such  a  declaration ;  or  if  you  tried,  your 
trembling  tongue  would  hardly  be  able  to  ex- 
press the  horrid  resolution.  But  did  not  Christ 
die  as  really  as  if  you  saw  him  die  ?  Were  not 
his  sorrows  as  heavy,  as  if  you  had  witnessed 
them  ?  Was  not  his  love  as  great,  as  if  you  had 
seen  its  displays  ?  And  will  it  not  be  the  same 
thing  at  last,  to  refuse  him  your  heart  in  one 
way°as  in  another  ?  If  that  dreadful  deed  is 
done,  it  matters  not  whether  you  do  it  by  insulting 
words,  vr  a  careless  or  ungodly  life.  If  you  do 
not  unfeignedly  receive  Christ,  he  is  in  effect 
refused  by  you  :  and  it  is  that  wicked  refusal, 
not  the  manner  in  ivhich  it  is  made,  that  must  seal  all 
your  guilt  upon  you,  and  undo  your  soul  for  ever. 
If  a  physician  offered  his  help  to  two  persons  ill 
of  the  plague,  and  one,  with  insult,  rejected  his 
aid,  and  the  other  complimented  the  physician 
as  his  friend  and  benefactor,  yet  completely 
disregarded  his  advice,  and  slighted  his  healing 
medicines,  the  one  would  die  as  much  unaided 
and  as  certainly  as  the  other.  So  whether  you 
slight  the  Lord  Jesus  Christ's  sufferings  by  open 
scorn,  or  slight  them  by  neglecting  the  great 
salvation,  the  effect  will  be  the  same.  You  ana 
the  scornful  are  going  alike  to  the  same  place  of 
19* 


218  SERIOUS  QUESTIONS  PROPOSED 

ruin;  though  you  are  taking  rather  different 
ways  to  hell;  and  what  will  be  the  difference  at 
last  ?  If  one  man  suffer  death  for  committing  a 
hundred  murders,  and  another  for  committing 
one,  the  gallows  is  the  same,  and  death  is  the 
same  ;  nor  would  it  avail  for  the  less  guilty  cri- 
minal to  plead  "  I  have  not  sinned  to  the  same 
extent  as  my  fellow  sufferer."  So  if  some  perish 
for  blaspheming  Christ,  and  you  should  perish 
for  neglecting  him,  the  heaven  lost  to  them  and 
you  will  be  the  same  ;  the  hell  incurred  will  be 
the  same;  the  death  that  never  dies  will  be  the 
same  ;  then  where  in  the  end  will  be  the  differ- 
ence ?  O  receive  Christ  entirely,  or  you  can 
have  no  part  no  lot  in  him  ' 

14.  If  you  had  seen  the  solemnities  of  the 
judgment  day,  could  you  continue  careless  of 
the  Saviour's  favour?  If  you  had  seen  the 
earth  burning;  the  heavens  vanishing  away  ;  the 
dead  rising  ;  the  Judge  descending  ;  the  millions 
of  the  saved  exulting  in  his  favour  and  lifting 
up  their  heads  in  triumph  ;  the  millions  of  the 
lost  wailing  in  utter  despair,  and  longing  to  be 
hidden  by  burning  hills  and  melting  mountains, 
would  you  then  make  light  of  the  Saviour's 
grace  ?  Would  you  then  say,  I  will  be  content 
to  have  the  pleasures  of  sin  for  a  season,  and 
after  this  to  stand  at  the  Judge's  left  hand,  and 
wish  for  rocks  to  cover  me,  and  wail  in  infinite 
despair  ?  If  you  had  heard  the  eternal  Judge  utter 
to  the  two  divisions  of  mankind  the  solemn  and 
decisive  words,  "  Come,  ye  blessed  of  my  Father, 
inherit  the  kingdom  prepared  for  you,  from  the 
foundation  of  the  world  ;"  and  "  Depart  from  me, 
ye  cursed,  into  everlasting  fire  prepared  for  the 


TO  NEGLECTERS  OF  SALVATION.  219 

devil  and  his  angels !"  could  you  then  say,  "  lam 
willing  to  hear  the  sentence  'Depart,  thou  cursed, 
into  everlasting  fire.'  if  I  may  but  follow  the 
world  for  a  few  short  years?"  Yet  you  will  see 
all  this.  "Behold  he  cometh  in  clouds,  and 
every  eye  shall  see  him."  You  will  hear  ihe 
solemn  and  decisive  words  of  final  doom  spoken 
to  you;  and  will  you  not  then  seek  the  Judge 
as  vour  Saviour  and  your  friend  ? 

15.  Tf  you  could  see  hell  opened  to  your  view; 
could  behold  the  outer  darkness  ;  the  burning: 
flame;  the  tormented  captives;  the  infernal 
spirits,  that  toss  and  howl  in  misery  there; 
would  you  then  be  intent  on  taking-  the  way  to 
that  abyss  of  agony  ?  If  some  angelic  messen- 
ger could  say  to  you  "Look  at  those  flames,  hear 
those  curses^  hearken  to  those  groans,  these  are 
the  curses  and  groans  of  neglecters  like  thee;" 
Would  you  say,  "And  I  will  join  them  soon; 
T  will  not  escape  this  flaming  prison,  I  will  have 
my  portion  there?"  You  would  rather  trem- 
ble with  horror  and  dread  lest  you  should  be 
cast  into  that  pit  of  despair.  Yet;  you  might  as 
well  make  such  a  declaration  as  merely  neglect 
and  slight  the  Saviour.  You  could  but  sink  to 
hell  if  you  vowed  to  go  there,  and  neglecting 
Christ,  if  there  be  nothing  worse,  will  conduct 
vou  to  the  same  abode.  You  cannot  see  these 
regions  of  misery  and  these  sights  of  woe  ;  but 
if  you  continue  a  careless  impenitent  sinner,  so 
surely  as  God  speaks  true,  you  shortly  must. 
Yes,  you  must  embrace  Religion,  or  you  must  shortly 
see  it  all;  and  more  than  see  it,  must  sink  into 
the  pit. 

16.  If  you  could  see  the  wicked  one,  furious 


220  SERIOUS  QUESTIONS  PROPOSED 

with  infernal  rage,  and  could  hear  him  say, 
"  You  are  mine,  you  are  doing  my  will ;  you 
are  accomplishing  my  purposes,  and  you  will 
soon  be  with  me  ;"  would  you  not  almost  die 
through  fear  of  dying-  the  slave  of  such  a  horrid 
tormentor?  Yet  will  you  not  believe  God,  as 
readily  as  Satan  ?  and  if  you  will  believe  God, 
you  must  believe,  that  while  you  have  no  heart- 
felt piety,  you  are  a  child  of  the  devil.  You  are 
doing  his  will  in  a  life  of  carelessness  and  sic. 
He  seeks  the  damnation  of  your  soul ;  and  while 
you  slight  Christ,  you  are  accomplishing  his  in- 
fernal desires.  Every  prayerless  day  you  live ; 
every  warning  you  slight ;  every  sabbath  you 
break ;  every  conviction  you  overcome  ;  you  are 
doing  the  will  of  the  wicked  one.  Could  he 
speak  to  you,  he  would  tell  you  to  disregard  this 
volume  ;  and  to  slight  all  the  advice  and  warn- 
ings it  contains.  And  shall  Satan  have  his  way? 
or  will  you  disappoint  his  hellish  desires  by 
turning  to  God  ? 

17.  If  looking  into  the  pit  of  perdition  you 
could  hear  the  lost,  amid  the  wailings  of  their 
distress,  address  you,  and  say,  "  We  were  once 
like  you,  and  you  will  soon  be  like  us ;  you  are 
taking  the  way  which  brought  us  here ;  and 
shortly  you  will  join  us,  and  be  all  tihat  we  are 
now  ;"  could  you  hear  this,  would  you  still  go  on 
in  carelessness  ?  But  will  you  not  believe  God 
as  soon  as  a  lost  spirit  ?  He  tells  you  in  his 
word,  that  if  you  do  not  turn  you  must  die  ;  and 
that  if  you  die  in  sin  you  will  wake  in  hell  ;  and 
will  you  not  believe  Him  ?  and  if  you  do  believe 
Him,  why  flee  you  not  from  the  wrath  to  come  5 

18.  If  you  could  see  heaven,  and  it  could  be 


TO  NEGLECTERS  OF  SALVATION.      221 

said  to  you,  "  Follow  Christ.,  and  this  shall  be 
your  home  ;"  would  you  say,  "No,  it  shall  not, 
I  will  have  hell  in  preference  ;  let  those  who  like 
it  seek  the  kingdom  of  God,  but  hell  and  its  hor- 
rors are  my  choice  ?*'  But  is  not  heaven  as  trulv 
the  world  of  happiness  as  if  you  saw  it?  and 
aro  not  many  now  enjoying  its  blessings  ?  and 
will  you  not  as  really  lose  it  by  neglect,  as  if  you 
were  to  say,  "  I  will  have  no  home  there  ?" 

19.  If  you  could  see  the  saints  in  light,  could 
behold  their  peaceful  mansions  and  unfading 
crowns,  and  could  witness  all  their  unalloyed 
happiness  ;  and  if  one  of  them  could  say  to  you, 
"  Follow  Christ,  and  you  will  soon  be  like  us;" 
would  you  say,  "  No,  I  will  not  follow  him  ;  I 
will  never  seek  either  your  Saviour  or  your 
home?"  Would  you,  for  the  world,  utter  in 
wo.ds  such  a  declaration  ?  Yet  it  will  come  to 
the  same  thing  at  last,  whether  you  resolve  never 
to  go  to  their  home,  or  live  careless  of  him  who 
would  lead  you  thither.  Would  such  a  view, 
ant'  such  a  declaration  from  a  saint  in  light,  in- 
duce you  to  seek  the  Saviour's  grace  ?  and  will 
you  not  seek  this,  when  the  God  and  Father  of 
those  saints  tells  you  of  a  happy  heaven  ;  and 
promises,  that  if  you  receive  his  Son,  that  hea- 
ven shail  soon  be  yours  ?  will  you  not  listen  to 
his  words  of  mercy? 

20.  If  you  had  not  merely  seen  heaven  and 
hell,  but  had  felt  for  one  hour  what  the  blest 
enjoy,  and  what  the  lost  suffer,  would  you  then 
think  any  thing  too  hard  to  be  endured,  or  too 
valuable  to  be  resigned  for  Christ  ?  Would  one 
hour  spent  in  heaven,  or  one  h  ur  in  hell,  work  such 
a  change  in  vou,  and  will  vou  not  let  the  consi- 


222  SERIOUS  QUESTIONS  PROPOSED 

deration,  that  you  must  pass  not  one  hour  only, 
but  all  eternity  amidst  the  raptures  of  heaven  or 
the  horrors  of  hell,  have  any  effect  upon  your 
mind  ?  Is  it  not  as  certain  as  God's  truth  can 
make  it,  that  you  must  soon  be  in  one  or  the 
other  of  those  opposite  worlds  ?  And  shall  this 
weigh  nothing  with  you  ?  Will  you  exercise  no 
forethought,  when  eternal  interests  are  depend- 
ing ?  Some  insects  in  summer  prepare  food  for 
their  winter  supply  ;  and  will  you  exercise  no 
care,  when  an  eternity  without  one  blessing  is 
before  you,  unless  you  secure  those  blessings 
now  ?  Will  you  never  so  believe  in  hell,  as  to 
have  a  concern  to  flee  from  it,  till  you  are  sinking 
into  it,  or  till  you  feel  its  fire  ?  Will  you  never 
so  believe  in  heaven,  as  to  seek  its  blessings  till 
you  see  those  blessings  lost  for  ever,  and  the  im- 
passable gulf  fixed  between  you  and  happiness  ? 
O  debase  not  thus  the  rational  powers  that  God 
has  given  you  !  nor  thus  ruin  your  own  immor- 
tal soul ! 

21.  Is  the  service  of  the  devil  so  good,  and 
honourable,  and  profitable,  that  you  should  be 
unwilling  to  renounce  it  ?  What  is  the  honour  ? 
Perhaps  the  applause  of  a  few  deluded  and,  in 
truth,  miserable  beings,  led  captive  by  Satan  at 
his  will.  What  is  the  gain  ?  A  few  brutish 
pleasures,  suited  to  a  debased  and  fallen  nature  ; 
or  a  few  years  of  carelessness  and  trifling  gaiety. 
And  is  this  all  that  you  gain  ?  Yes,  all,  the  very 
utmost.  And  what  is  the  gain  of  Satan's  service 
hereafter  ?  Remorse  and  despair  ;  wailing  and 
agony  ;  eternal  night  and  the  depths  of  hell.  And 
is  this  the  service  you  are  so  backward  to  leave? 
And  what  is  the  loss  connected  with  this  service? 


TO  NEGLECTERS  OF  SALVATION.     223 

The  favour  of  God  ;  the  love  of  Christ ;  the  joys 
of  heaven  ;  glory,  honour,  and  immortality  ;  all 
that  blesses  angels  in  light ;  all  that  enriches 
saints  in  glory.  And  will  you  encounter  all  this 
loss,  to  all  eternity,  for  the  low  reward  that  Sa- 
tan's service  can  give  you,  through  a  moment  of 
time  P 

22.  Why  then  are  you  so  loath  to  yield  your- 
self to  God  ?  so  backward  to  welcome  Christ  as 
your  Lord  and  Saviour  ?  This  is  what  all  the 
saints  in  light  have  done.  And  why  should  you 
be  backward  to  become  what  all  who  have  been, 
bless  God  for  eternally,  and  think  they  never 
knew  one  happy  moment  till  they  knew  that 
grace  ?  Why  should  you  be  backward  to  be 
what  all  the  inhabitants  of  heaven  approve,  and 
only  devils  condemn  ?  The  cause  is  not  in  God, 
but  in  yourself.  It  lies  in  your  own  sinful 
heart.  But  what  a  horrid  unwillingness  and 
backwardness  is  this !  How  sad  your  state 
while  under  its  influence  !  while  you  are  back- 
ward to  love  and  serve  a  God  so  good  and  kind ! 
backward  to  follow  such  a  Saviour  !  unwilling 
to  leave  the  infernal  spirit's  service !  unwilling 
to  be  holy  !  backward  to  be  happy  !  unwilling  to 
take  the  only  way  that  can  raise  you  to  heaven, 
and  keep  you  from  hell  !  in  fine,  unwilling  to 
leave  all  that  God  hates,  and  that  the  devil  loves  ; 
and  that  has  already  ruined  millions  !  O,  what 
cause  you  have  to  deplore  before  God  this  wick- 
ed backwardness  !  this  horrid  unwillingness  to  be 
pious,  and  thus  be  blest !  O,  what  cause  yon 
have  for  confessing,  that  your  heart  is  indeed 
desperately  wicked  ! 

23.  But  perhaps  your  purpose  is  delay.    You 


224  DELAY— AND  QUESTIONS 

cannot  bring  yourself  to  think  of  always  living", 
and  at  length  dying  without  God ;  but  you 
hope  to  seek  him  hereafter.  You  are  perhaps 
young ;  or  if  not  young,  vigorous  and  full  of  busi- 
ness; or  you  look  forward  to  a  future  time,  when 
you  may  repent  and  turn  to  God.  This  is  a 
fatal  delusion.  No  time  will  be  better  than  the 
present.  "Behold  now  is  the  accepted  time, 
behold  now  is  the  day  of  salvation."1  Think 
therefore: — 

24.  Have  not  millions  sunk  to  hell  through 
delaying?  Are  not  multitudes  now  in  hell,  that 
never  meant  to  perish,  but  only  meant  to  do 
what  you  are  doing,  to  delay  a  little  longer ? 
They  did  so.  Some  were  cut  off  in  an  unex- 
pected hour,  others  grew  hardened  in  carelessness 
and  sin ;  and  the  ruin  they  would  not  flee  from 
when  they  might,  at  length  overwhelmed  them. 
O  seek  religion  now!  The  longer  you  delay, 
the  more  hopeless  will  be  your  condition  ;  the 
more  hardened  your  heart;  and  the  less  the 
prospect  of  your  finding  mercy. 

25.  Have  you  not  delayed  long  enough 
already?  How  old  are  you?  Perhaps  you 
have  seen  forty  or  fifty  years ;  perhaps  not  more 
than  fifteen  or  twenty.  Whatever  has  been  the 
length  of  your  past  life,  has  it  not  been  long 
enough  for  the  service  of  sin  and  satan  ?  Has  it 
not  been  long  enough  for  heaping  up  wrath 
against  the  day  of  wrath  ?  and  is  it  not  time  for 
you  to  awake  from  the  dreadful  sleep  of  sin  ? 
As  remedies  against  this  delusive  evil ;  consider 
that— 

26.  Delay  is  useless.    You  cannot  expect  an 

(11  2  Cor.  vi.  2. 


TO  DELAYERS.  225 

easier  way  to  heaven.  God  will  not  widen  the 
strait  gate  and  the  narrow  way,  that  you  and 
other  careless  sinners  may  keep  your  careless- 
ness, and  yet  travel  in  the  path  of  life.  He  has 
declared,  in  passages  already  quoted,  that  you 
must  repent  or  perish  ;  be  convened  or  shut  out 
of  heaven ;  turn  from  sin  or  be  turned  into  hell. 

Do  you  expect  him  to  alter  those  solemn  de- 
clarations ?  and  to  lower  his  terms  of  mercy  till 
they  will  suit  your  love  of  the  world  and  folly, 
your  indifference  and  neglect  ?  O  be  not  so  de- 
luded !  God  will  not  change.  It  is  you  that 
must  be  changed.  If  every  human  being  were 
to  slight  the  proclamation  of  Gospel  mercy,  God, 
notwithstanding  all  his  love,  would  rather  let 
every  human  being  perish,  than  change  his 
gracious  overtures  to  adapt  them  to  the  vices-and 
the  lusts  of  men.  He  is  the  unchangeable  God  ; 
and  his  Gospel  is  the  everlasting  Gospel,  like  its 
Divine  Author,  "  the  same  yesterday,  to-day,  and 
for  ever."  Nor  can  you  ever  reach  heaven,  un- 
less you  are  willing  to  tread  the  same  narrow  path 
of  humble  piety  as  martyrs  and  departed  saints 
have  trod.  If  you  want  a  religion  adapted  to  the 
taste  of  worldly  men,  you  may  delude  yourself 
with  the  notion  that  you  possess  it,  and  will  then 
die  and  find  you  had  "  a  lie  in  your  right  hand." 

27.  As  delay  is  useless,  so  it  is  inexcusable, 
and  connected  with  dreadful  guilt.  As  you  have 
been  reminded,  till  you  are  decidedly  a  Christian 
you  are  a  rebel,  an  enemy  to  God  and  the  Sa- 
viour ;  and  an  enemy  without  excuse,  for  there 
is  nothing  in  God  to  excuse  your  delays.  If  he 
were  unkind,  unlovely,  ungracious,  you  might 
have  some  excuse.  If  his  favour  brought  no  good, 

R.  &  Eter.  Life.  20 


226   INEXCUSABLENESS  AND  WICKEDNESS  OF 

bis  love  no  blessings,  you  might  be  less  guilty  in 
delaying.  But  you  have  no  excuse  of  this  kind  ; 
God  is  infinitely  lovely  and  gracious.  He  has 
been  infinitely  kind  to  you  ;  his  mercies  have 
been  numberless,  and  his  claims  upon  you  are 
as  numerous  as  those  mercies.  His  favour  is 
life,  and  his  loving-kindness  is  better  than  life. 
There  is  not  one  harsh  feature  in  his  grace,  not 
one  defect  in  his  excellencies,  to  justify  your 
neglect  of  him  for  a  single  hour  ;  nor  one  cause  in 
all  he  is,  to  excuse  your  delay  for  a  single  mo- 
ment. He  has  always  deserved  your  affections 
and  service.  He  has  always  been  worthy  of 
them.  He  has  always  justly  claimed  them,  and 
every  hour  you  delay  to  turn  to  him  is  an  hour 
of  ingratitude  and  guilt. 

28.  There  is  nothing  in  the  Saviour,  to  keep 
you  from  closing  with  his  invitations  of  mercy, 
and  giving  him  all  your  heart.  In  him  appears 
every  divine  excellence,  and  all  that  heavenly 
goodness,  which  would  win  any  heart,  except  a 
heart  imbruted  by  sin,  and  governed  by  Satan. 
If,  notwithstanding  his  goodness,  there  were  any 
defect  in  him,  to  make  him  less  deserving  of  con- 
fidence and  admiration,  you  might  have  some 
excuse  for  delay  ;  but  there  is  nothing.  All  ho 
has  done,  and  all  he  is,  and  all  he  says,  bids  you 
come  at  once,  and  makes  every  hour  of  delay 
an  hour  of  guilt,  for  which  there  is  no  possible 
extenuation. 

29.  There  is  nothing  in  irreligton  so  good  or 
so  gainful,  as  to  excuse  your  continuing  in  an  ir- 
religious state.  Every  hour  of  an  irreligious  life 
is  an  hour  of  sin,  of  black  rebellion  against  a  good 
God  and  gracious  Saviour.     To  have  lived  many 


DELAYING  TO  EMBRACE  RELIGION.  227 

vears  in  such  a  state  is  awful ;  to  refuse  to  turn 
from  it,  and  to  perish  in  such  a  course,  is,  if  pos- 
sible, still  more  awful. 

30.  There  is  nothing  in  the  devil  so  lovely,  as 
to  excuse  your  delay  in  forsaking  his  service. 
You  do  not  yourself  think  there  is.  Every  hell- 
ish deformity,  every  infernal  passion,  exists  in 
that  great  enemy  of  God  and  man.  How  inex- 
cusable is  that  miserable  man,  or  woman,  or  child, 
that  will  not  leave  the  service  of  this  hateful  mas- 
ter, for  that  of  a  good  and  gracious  Saviour  ! 

31.  There  is  nothing  in  your  own  state  so  good 
as  to  excuse  your  delay.  Were  you  possessed  of 
good  friends  and  great  blessings,  which  by  delay- 
ing you  might  keep,  but  by  deciding  must  lose, 
there  would  then  be  some  excuse  for  your  con- 
duct ;  and  though  very  blameable,  you  might  still 
be  pitiable ;  but  this  is  not  the  case.  While  de- 
laying to  turn  to  God,  you  possess  not  one  real 
blessing.  You  have  no  Saviour  ;  no  title  to  hea- 
ven ;  no  Father  there.  You  have  no  pardon  ;  no 
well-founded  hope;  no  bright  prospects  for  eter- 
nity. Your  state  is  one  of  guilt  and  condemna- 
tion, of  wretchedness  and  ruin.  O  fall  upon  your 
knees,  and  beg  of  God  to  bring  your  mind  to  de- 
cision, and  let  you  delay  no  longer  ! 

32.  There  is  nothing  in  delaying  itself  so  good 
as  to  excuse  you.  Delay  insults  God,  who  tells 
you  that  now  is  the  day  of  salvation.  Is  ungrate- 
ful to  Christ,  who  became  man,  ''that  he  by  the 
grace  of  God  should  taste  death  for  every  man,"1 
and  who  cannot  too  soon  possess  your  heart.  Jt 
grieves  the  Spirit  of  God.  It  deprives  you  of 
comforts,  and  blessings,  and  hopes  that  you  might 

(1)  Heb.  ii.  9. 


228  WICKEDNESS  AND  DANGER 

enjoy.  It  prolongs  your  days  of  guilt  and  rebel- 
lion ;  and  increases  the  already  heavy  load  of  your 
transgressions.  It  hardens  your  own  heart ;  trains 
you  lor  hell,  and,  if  you  go  on,  will  soon  fix  you 
there.  O  can  you  find  an  excuse  at  the  bar  of 
God  for  that  which  does  all  this  accumulated 
mischief,  connected  with  not  less  aggravated 
guilt? 

33.  As  thus  there  is  nothing  in  God  or  the  Sa- 
viour, in  irreligion  or  Satan,  in  your  own  state  or 
in  delaying  itself,  to  excuse  you ;  so  there  is  no- 
thing in  your  unwillingness  to  turn  to  God,  that 
can  in  the  smallest  degree  palliate  your  guilt. 
The  cause  that  you  do  not  come  to  Christ  lies  in 
your  heart.  You  are  not  willing  to  come  to  him. 
But  this  unwillingness,  instead  of  being  an  ex- 
cuse, is  the  highest  aggravation  of  all  your  guilt. 
You  are  not  only  careless  and  wicked  outwardly, 
but  more  wicked  inwardly;  and  that  is  the  foun- 
tain whence  flows  your  outward  wickedness.  To 
delay  to  turn  to  God  is  a  great  sin  ;  but  to  delay 
to  turn  to  him,  because  you  are  really  unwilling 
to  do  so,  is  a  greater.  Suppose  you  knew  a  child 
that  was  continually  rebelling  against  his  parents, 
and  disregarding  all  their  commands ;  would  you 
not  think  it  an  aggravation  of  this  child's  guilt,  if 
he  were  to  plead,  "  Father,  I  disobey  you,  because 
my  heart  is  estranged  from  you.  I  break  your 
commands,  because  I  have  no  love  whatever  lo 
you  ?"  This  would  be  a  tenfold  aggravation  of 
rebellious  conduct.  Yet  such  is  your  case  ;  you 
will  not  turn  to  God,  because  you  are  estranged 
from  him,  and  this  aggravates  ail  your  sin. 

34.  Thus  while  you  delay  you  are  a  rebel,  and 
a  rebel  without  excuse.     God  looks  upon  you  as 


OF  DELAYING  TO  EMBRACE  RELIGION.         229* 

an  enemy  ;  and  an  enemy's  lot  is  yours.  You 
are  exposed  to  numberless  and  intolerable  evils; 
and  you  deserve  them  all,  through  your  former  sins 
and  your  present  wicked  delay.  O  trifle  not  with 
the  declaration,  to  which  compassion  for  your 
soul  must  give  utterance;  you  are  deserving  of 
hell  for  every  hour  in  which  you  delay  to  turn  to 
God. 

35.  While  such  is  your  condition,  delay  is  con- 
nected with  extreme  danger. 

Nothing  keeps  you  out  of  hell  but  God's  long, 
suffering  and  patience  ;  and  how  long,  while  liv. 
ing  in  such  aggravated  sins,  can  you  depend 
on  being  thus  kept  ?  You  have  not  one  claim 
on  him  to  spare  you.  Can  you  point  to  one  f 
You  have  not  one  promise  that  he  will  continue 
to  spare  you,  nor  one  reason  justly  to  expect  it. 
Why  should  he  spare  you  ?  that  you  may  sin 
longer  ?  that  you  may  rebel  longer  ?  that  you 
may  abuse  more  mercies  ?  trample  on  more 
grace?  insult  him  longer?  treat  Christ  with  more 
ingratitude  ?  grieve  the  Spirit  more  ?  and  serve 
sin  and  the  devil  longer  ?  Can  you  justly  expect 
that  God  will  spare  you  to  do  all  this?  Can  you 
depend  on  his  sparing  you  to  do  this,  when  he 
sees  you  unwilling  to  turn  and  do  any  thing 
else  ?  And  though  you  may  be  youthful, 
vigorous,  and  healthful,  he  wants  not  instruments 
to  cut  you  down.  He  can  in  a  moment  send 
disease  into  your  frame  ;  stretch  you  on  the  bed 
of  languishing ;  lay  you  in  the  grave  ;  and  call 
your  spirit  to  his  judgment  bar. 

This  is  not  all,  your  state  is  even  worse  than 
this.  As  has  been  represented  to  you  in  a  for- 
mer chapter,  you  are,  while  uninterested  in  the 
20* 


230  DANGER  OF  DELAY. 

Saviour,  a  condemned  sinner.  Then  you  deserve 
to  be  cut  down.  And  while  you  have  no  claim  on 
mercy,  and  while  your desert  is  judgment,  how  soon 
may  the  awful  doom  go  forth  against  you!  While 
you  look  for  life,  death  may  come.  God  has  been 
merciful  and  spared  you,  that  you  might  repent, 
but,  perhaps,  this  may  be  the  last  year  of  offered 
mercy.  The  door  of  salvation  may  to  you  be 
shut  before  this  year  shall  close ;  and  should  it 
be  so,  how  changed  ere  long  will  be  your  state ! 
If  you  still  delay,  how  dreadfully  changed  !  This 
year  then  you  will  meet  your  God.  This  year  all 
your  hopes  will  end  in  black  despair ;  and  all 
your  worldly  comforts  will  have  fled  away  for  ever. 
What  will  you  do?  Will  you  yield  yourself  to 
Christ  ?  Will  you  go  to  a  throne  of  grace  and 
seek  mercy  to  be  entirely  the  Lord's?  Will  you 
lay  this  book  down,  determined  by  divine  grace 
to  become  a  child  of  God  ?  Or  will  you  still  de- 
lay and  die  a  child  of  Satan  ?  O  decide  !  O  pray 
to  become  what  you  will  wish  to  be  for  ever ! 


CHAPTER  XII. 

CONCLUDING  ADDRESSES — TO   YOUNG  WOMEN, — TO 
YOUNG  MEN, — AND  TO  READERS  GENERALLY. 

I.  You  have  been  shown  that  there  is  no  alter- 
native between  heartfelt  piety  and  eternal  ruin ; 
what  is  the  effect  of  the  truths  presented  to  you? 
The  most  solemn  and  the  most  important  event 
in  human  existence,  viewed  as  embracing  both 
time  and  eternity,  is  the  committal  of  the  soul, 
with  the  surrender  of  the  heart,  to  the  Lord  Jesus. 


ADDRESS  TO  YOUNG  WOMEN.  231 

Is  your  soul  committed  and  your  heart  devoted 
to  him?  Then  the  lost  and  undone  pass  from 
death  and  misery,  and  Satan's  power  and  con. 
demnation  to  hellish  horrors,  into  life,  and  light, 
and  liberty,  and  peace,  and  salvation.  Have  you 
thus  passed  from  death  to  life,  and  gained  every 
blessing  at  the  Saviour's  feet?  The  contrast  is 
great  indeed  between  what  the  Christian  was 
when  a  careless  sinner,  and  what  he  is  when  be- 
come a  humble  believer.  Sin  then  unpardoned 
is  now  forgiven.  Then  he  had  no  hope;  now 
every  hope  is  his.  Then  this  life  was  his  all ; 
now  it  is  a  comparative  nothing.  Death  was  a 
curse ;  but  now  it  is  a  blessing.  Then  he  was 
the  enemy  ;  now  is  the  child  of  God.  Then  Sa- 
tan's slave  ;  now  the  friend  of  Christ.  Then  the 
heir  of  hell ;  but  now  of  heaven.  Then  in  his 
prospects  all  was  darkness,  gloom,  and  death ; 
now  they  are  bright  with  life  and  immortality. 
All  these  blessings  are  enjoyed  through  an  inte- 
rest in  the  Lord  Jesus.  Are  all  these  blessings 
yours?  If  so,  how  memorable  is  the  day  when 
such  treasures  were  secured  !  If  not,  how  piti- 
able is  your  condition  while  destitute  of  them  all ! 

II.   TO    YOUNG   WOMEN 

1.  What  has  been  written  in  the  preceding 
pages,  has  been  addressed  indiscriminately  to 
irreligious  persons  of  either  sex  and  of  any  age ; 
but  there  are  some  classes  that  it  may  not  be  un- 
suitable more  expressly  to  address.  Let  the 
writer  turn  first  to  young  women. 

My  young  female  friend,  are  you  a  stranger  to 
true  piety  ?     How  sad  then  is  your  condition  ! 


232  ADDRESS  TO  YOUNG  WOMEN. 

Religion  is  the  brightest  ornament  among  the 
many  that  adorn  your  sex.  And  among  females 
religion  finds  the  greater  part  of  its  decided  vo- 
taries. Women  were  among  the  most  affectionate 
and  faithful  of  the  disciples  of  the  Lord.  They 
watched  beside  his  cross  when  his  own  apostles 
forsook  him  and  fled.  They  were  last  at  his 
cross,  and  first  at  his  sepulchre.  And  what  they 
were  to  the  Divine  Master,  they  have  since  been 
to  his  feeble  servants  labouring  in  his  work. 
The  piety  and  consistency  of  Christian  females 
has  been  a  chief  source  of  encouragement  and 
comfort  to  the  ministers  of  the  gospel;  and  pro- 
bably of  the  truly  pious  two  thirds  are  women.1 
But  you,  my  young  friend,  want  that  chief  glory 
of  an  immortal  nature. 

Oh,  how  can  you  trifle  will)  your  God,  with 
your  Judge,  and  with  your  deathless  s«al !  Per- 
haps you  are  so  timorous  that  a  flash  of  lightning 
alarms  you.  You  would  be  frighiened  by  meet- 
ing alone  an  ill-looking  man  upon  a  lonely  road, 
and  yet  you  can  trifle  with  the  terrors  of  God's 
wrath  and  the  horrors  of  Satan's  reign.  Alas ! 
if  you  persist  in  slighting  humble  piety  it  may 
soon  be  said  of  you,  when  dead  and  gone,  "  Here 
lies  one  who  loved  the  world,  but  it  has  left  her 
for  ever ;  who  lost  her  soul  for  its  gaieties  and 
pleasures,  and  its  pleasures  are  for  ever  over. 
Unhappy  girl,  how  different  her  lot  from  theirs 
who  loved  and  followed  Christ  the  Lord  !" 

2.  How  many  are  thus  unhappy  !  Look  at  a 
young  woman  who  is  openly  irreligious.  She  is 
false ;    without  remorse  can  violate  the  law  of 

(1)  Professor  Dwight  states,  that  Jonathan  Edwards  remarked, 
that  iu  the  American  churches  about  two  thirds  were  females. 


IRRELIGIOUS  YOUNG  WOMEN  DESCRIBED.    233 

truth.  She  is  perhaps  profane;  was  nursed  up 
in  sin  and  loves  it.  She  scorns  true  piety,  and 
laughs  at  its  restraints.  Wretched  girl!  little 
does  she  think  to  whom  she  belongs,  and  whither 
she  is  going  !  Her  Lord  is  Satan,  and  her  home 
is  hell. 

Behold  a  prayerless  girl !  like  the  brutes  in  the 
field  she  rises  and  lies  down,  careless  of  the  God 
that  gave  her  being,  and  before  whose  dreadful 
bar  she  must  shortly  stand.  She  seeks  no  bless- 
ings for  eternity,  and  she  has  none.  No  heaven 
is  hers;  no  peaceful  rest  awaits  her.  She  is 
without  God,  and  without  Christ,  and  without 
hope. 

See  a  third !  her  idol  is  dress  and  display. 
She  thinks  much  of  adorning  the  body,  but  no- 
thing of  adorning  the  soul.  A  new  garment  fills 
her  with  delight,  and  puffs  her  up  with  pride ; 
but  she  slights  the  robe  of  righteousness.  The 
body  that  must  soon  mingle  with  the  dust  is  all 
her  care.  The  soul  that  must  live  for  ever  is  ut- 
terly neglected.  Whose  is  she  ?  what  must  she 
shortly  be,  when  the  grave  is  her  home,  and  her 
only  suit  a  shroud  ?  Then  must  that  idolized 
body  be  a  loathsome  mass  of  corruption  and  de- 
cay, hidden  from  the  sight  of  men ;  and  that 
neglected  soul,  without  one  ornament  of  grace, 
must  be  for  ever  deformed,  and  hateful,  and 
hellish  amidst  the  poverty  and  gloom  of  perdi- 
tion. 

A  few  years  ago  some  particulars  were  related 
to  the  writer  respecting  a  young  woman  who  had 
died  just  before.  This  unhappy  girl  was  what 
thousands  are,  devoted  to  the  world.  The 
love  of  dress  reigned  in  her  breast.     Dress  was 


234    IRRELIGIOUS  YOUNG  WOMEN  DESCRIBED. 

her  idol.  The  time  for  a  fair  was  approaching, 
and  she  had  a  new  garment  in  which  she  design- 
ed to  attend  its  scenes  of  dissipation.  Part  of 
several  preceding  sabbaths  had  been  employed 
in  preparing  some  of  her  apparel,  as  she  usually 
left  this  work  for  that  sacred  day.  On  Saturday 
evening  before  the  fair  she  was  not  quite  well ; 
the  next  morning  however  she  attended  to  some 
worldly  business.  In  the  evening  of  that  profa- 
ned sabbath  she  became  ill,  and  soon  sunk  into 
a  state  of  insensibility.  Thus  she  continued  till 
Friday,  the  day  of  her  anticipated  pleasure  ;  but 
on  that  day  about  three  o'clock  she  expired,  at 
the  very  time  when  she  would  probably  have  been 
in  the  fair,  hadnotdisease  and  death  disappointed 
her  expectations.  Some  time  before  she  died  the 
hair  was  shaved  from  her  head ;  she  was  then 
sufficiently  sensible  to  say,  "Not  my  hair,  not  my 
hair,  I  am  tormented  in  my  soul !" 

Behold  another  !  She  feels  convictions  of  her 
sin  and  folly,  and  listens  to  pious  instructions ; 
but  she  will  not  give  her  youth  and  herself  to 
God.  She  goes  forward,  sinning  against  light 
and  knowledge,  till  she  gets  into  a  state  of  har- 
dened indifference.  Ah,  whose  is  she?  What 
are  her  prospects  ?  The  God  she  trifles  with  will 
soon  cease  to  pity  her.  The  Spirit  she  resists 
will  soon  cease  to  strive  with  her.  The  Saviour 
she  slights  will  soon  cease  to  invite  her.  The 
heaven  she  neglects  will  soon  be  shut  against 
her.     Then  what  will  this  poor  trifler  be  for  ever? 

View  one  young  woman  more.  She  is  very 
different  from  those  already  described.  In  dis- 
position amiable;  in  conduct  commendable. 
She  respects  religion,  and  esteems  its  friends; 


PIOUS  FEMALE  CHARACTERS  DESCRIBED.     235 

yet  she  is  not  its  possessor.  She  is  but  almost  a 
Christian.  Then  what  is  she?  still,  like  others, 
a  perishing  creature.  What  are  her  prospecis  ? 
Alas,  as  dark  as  theirs.  Soon,  unless  she  become 
a  Christian  indeed,  she  must  be  shut  out  from 
that  heaven  of  which  she  often  hears ;  she  must 
be  separated  eternally  from  those  whose  piety 
she  respects  but  does  not  imitate.  Unhappy 
girl,  to  be  so  near  the  kingdom  and  yet  to  come 
short  at  last  ! 

A  pious  minister  relates  that  be  visited  a  fe- 
male on  her  dying  bed,  who  had  indulged  false 
hopes  of  heaven;  and  listened  to  her  awful  re- 
grets for  time  past,  and  to  her  prayers  that  she 
might  not  die.  "  I  cannot  die,  I  cannot  die  1" 
she  exclaimed.  "My  bible  will  rise  up  in  judg- 
ment against  me.  I've  forgotten  God  and  served 
the  world,  and  now  he  is  taking  me  away  for  ever. 
Oh!  I  cannot  die."  Vain  exclamations,  she 
could  not  flee  from  death. 

My  young  friend,  what  are  you  ?  Is  either  of 
these  representations  a  description  of  yourself? 
But  we  will  view  some  of  an  opposite  character. 

3.  Behold  then  a  young  woman  whose  heart  is 
intent  upon  winning  Christ,  and  obtaining  the 
blessings  of  religion.  She  is  humble  and  peni- 
tent ;  though  never  immoral,  yet  in  her  own  es- 
teem the  chief  of  sinners.  She  is  watchful  and 
prayerful  while  struggling  after  the  Saviour. 
Whose  is  she  ?  the  Lord's.  What  is  her  portion  ? 
blessedness;  for  he  said,  "Blessed  are  the  poor 
in  spirit;  for  their's  is  the  kingdom  of  heaven. 
Blessed  are  they  that  mourn ;  for  they  shall  be 
comforted.     Blessed  are  they  which  do  hunger 


236  ADDRESS  TO  YOUNG  WOMEN. 

and  thirst  after  righteousness  ;  for  they  shall  be 
filled."1 

Behold  another.  She  has  gone  further  ia  the 
path  of  peace.  Not  only  has  she  come  ouc  from 
the  world,  and  given  up  its  vanities,  but  she  has 
avowed  herself  to  be  the  Lord's.  His  vo  vs  are 
upon  her.  Her  treasures  are  above.  Her  home 
is  there;  her  heart  is  there.  She  is  learning  of 
her  Lord ;  growing  in  spirit  and  conduct  like 
him  ;  looking  for  him,  and  following  him  as  her 
guide  to  glory.  Happy  girl !  the  treasures  of 
empires  are  poverty  to  her  wealth ;  and  all  the 
science  of  philosophers  folly  to  her  wisdom.  Now 
she  is  "  a  daughter  of  the  Lord  Almighty,"  and 
soon  will  be  his  favoured  child  in  his  immediate 
presence. 

How  wide  the  contrast  between  these  and  those 
first  described !  wide  now,  but  how  much  wider 
will  it  be  when  the  first  shall  have  left  the  world 
they  love,  and  the  others  shall  have  reached  the 
heaven  they  seek  !  when  the  first  shall  have  ex- 
changed their  dress  and  their  youthful  bloom  for 
the  shroud,  the  grave,  and  hell ;  and  when  the 
last  shall  have  left  their  conflicts,  their  doubts 
and  fears  for  perfect  peace  and  endless  victory  ; 
and  shall  have  exchanged  the  fading  bloom  of 
youth  on  earth  for  the  immortal  glories  and  un- 
fading beauties  of  heaven ! 

To  which  of  these  two  opposite  classes  do  you 
belong  ?  If  to  the  former,  by  all  that  is  dear  to 
you,  be  persuaded  to  listen  to  the  admonitions 
addressed  to  you  in  this  book !  and  pray  for 
grace  to  become  now  what  you  will  else  eternally 
wish  in  vain  to  have  become,  the  humble  follower 

(1)  Matt.  t.  3,  L  6. 


ADDRESS  TO  YOUNG  MEN.  237 

of  the  Saviour,  and  thus  a  "  daughter  of  the  Lord 
Almighty/' 

III.   TO    YOUNG    MEN. 

Perhaps  the  writer  is  addressing  some  irre- 
ligious young  man.  If  so,  my  young  friend, 
harden  not  your  heart  against  the  admonitions, 
that  might,  if  regarded,  do  you  good  for  ever. 
Among  young  men  there  is  much  wickedness ; 
much  daring  wickedness;  much  open  wicked- 
ness ;  and  a  greater  proportion  of  them  than  of 
the  other  sex  are  wicked  ;  and  they  harden  each 
other  in  wickedness.  Thus  multitudes  act.  Every 
sabbath  is  profaned.  Perhaps  its  morning  spent 
in  the  fields,  with  their  dogs  and  their  wicked 
companions;  and  its  evenings  at  the  tavern  or 
the  alehouse;  where  they  are,  as  it  were,  uniting 
to  train  each  other  for  the  pit  of  perdition  ;  and 
they  too  fatally  succeed.  Were  this  their  object, 
they  could  not  accomplish  it  more  effectually 
than  they  do.  Look  at  the  course  of  many  young 
men.  Some  are  lewd  and  drunken  ;  the  temp- 
ters of  the  other  sex,  the  disgrace  of  their  own, 
and  the  destroyers  of  themselves.  Is  their  state 
a  safe  or  happy  one  ?  Ah,  no  !  it  is  one  of  ac- 
cumulating guilt  and  constant  danger.  Many  die 
the  victims  of  youthful  lusts.  Others  meet  death 
in  some  drunken  fit,  and  are  suddenly  hurried 
from  the  company  of  the  alehouse  to  the  society 
of  devils.  So  common  is  this,  that  frequently, 
in  a  single  week,  the  public  prints  record  several 
instances  of  persons  thus  in  the  midst  of  their 
sins  snatched  into  eternity.  Lately  an  account 
appeared  of  two  individuals  riding  home  intoxi- 

R.  &.  Kter.  Life.  2 1 


238      PROFLIGATE  YOUNG  MEN  DESCRIBED. 

cated.  One  fell  from  his  horse  and  was  killed  on 
the  spot;  the  other  fell  on  him,  and  was  found 
lying  asleep  by  his  dead  companion,  but  so  in- 
jured as  to  leave  little  hope  of  his  recovery.  In 
the  same  week  another  public  print  mentioned, 
that  a  waggoner  driving  down  a  hill  in  the  dark, 
heard  a  noise,  and  thought  one  of*  his  wheels  was 
cracked  ;  but  looking  for  the  cause,  he  found  that 
a  wheel  had  gone  over  a  drunkard's  head,  who 
was  lying  on  the  road,  had  smashed  his  skull  to 
pieces,  and  left  his  corpse  a  horrid  monument  of 
the  effects  of  drunkenness. 

From  viewing  such  characters  turn  to  another. 
Behold  the  affected  infidel.  Though  he  knows 
little  or  nothing,  and  has  perhaps  never  read  the 
bible  in  his  life,  he  is  too  wise  in  his  own  conceit 
to  listen  to  its  sacred  truths,  and  dares  to  despise 
that  book  which  Milton,  and  Newton,  and  Locke, 
and  Washington,  and  the  greatest  and  wisest  of 
men  have  reverenced  as  divine.  He  scorns  in- 
struction. But  what  is  his  condition  ?  is  it  one. 
of  peace  and  safety?  Ah,  no.  God  will  bring 
him  into  judgment.1  He  cannot  live  always  ; 
nor  always  sit  in  the  scorner's  chair.  He  cannot 
always  jest  at  religion.  He  may  laugh  now  at 
its  solemn  truths;  but  laughter  will  not  drive 
death  and  hell  away.  What  is  his  peace  and 
support?  let  those  who  have  been  like  him  de- 
clare. A  devoted  Christian,2  who  when  a  young 
man  was  an  infidel,  remarks,  "  I  was  a  professed 
infidel,  but  then  I  liked  to  be  an  infidel  in  com- 
pany rather  than  alone.  /  ivas  wretched  when  by 
myself.'* 

A  visiter  to  one  who  had  scorned  the  bible 

(l)  Eccles.  xi.  9.  (2)  CeciL 


ACCOUNT  OF  A  DYING  INFIDEL.  239 

states,  1  found  him  in  the  full  possession  of  his 
mental  faculties,  but  much  agitated  and  alarmed 
by  a  sense  of  his  great  sinfulness  and  approach- 
ing misery.  About  six  months  before  the  time  a* 
which  I  saw  him,  he  had  been  deprived  of  his 
wife  by  death.  To  suppress  the  sorrow  occa- 
sioned by  this  loss,  he  went  frequently  to  a  pub- 
lic-house ;  there  he  found  companions  whose 
mirth  caused  him  to  forget  for  a  moment  his 
troubles.  At  first  he  was  surprised  and  shocked 
at  their  profaneness,  but  he  soon  proved  that  'evil 
communications  corrupt  good  manners.'  These 
men  were  infidels ;  and  it  was  not  long  before 
they  persuaded  their  new  associate  to  imitate 
their  example,  in  abandoning  the  profession,  and 
casting  off  the  restraints  of  religion.  On  Sunday 
mornings  they  met  to  encourage  each  other  in  all 
manner  of  wickedness  ;  and  on  one  of  these  oc- 
casions, according  to  previous  agreement,  they 
together  committed  their  Bibles  to  the  flames, 
and  vowed  never  again  to  enter  a  place  of  reli- 
gious worship.  '  All  this/  said  the  wretched  man, 
did  well  enough  while  I  was  in  health,  and  could 
'  keep  off  the  thoughts  of  death.'  Now,  however, 
he  was  stretched  on  a  bed  of  sickness,  and  con- 
scious of  his  near  approach  to  eternity  ;  in  this 
state,  forced  to  reflection,  his  guilt  and  danger 
excited  the  utmost  horror  and  alarm  :  despair  had 
taken  full  possession  of  his  mind.  When  I  spoke 
to  him  of  the  mercy  and  forgiveness  which  the 
most  heinous  offenders  are  encouraged  to  seek 
through  the  mediation  of  a  Redeemer,  he  hastily 
exclaimed,  ■  What's  the  use  of  talking  to  via 
about  mercy  ?'  When  entreated  again  and  again 
to  '  behold  the  Lamb  of  God,  which  taketh  away 


240  A  DYING  INFIDEL. 

the  sin  of  the  world,'  he  said,  '  I  tell  you,  it's  of 
no  use  now  ;  'tis  too  late — 'tis  too  late.'  In  re- 
ply to  my  exhortation  to  pray,  he  said,  '  Oh  !  I 
could  pray  once,  but  now  I  can't  pray  ;'  and  after 
a  pause,  'I  will  not  pray.'  These  expressions 
were  subsequently  several  times  repeated,  '  /  can- 
not pray,  I  will  not  pray.'  Two  men  having  en- 
tered the  room,  whom  I  understood  to  have  been 
leaders  in  the  guilty  company  by  whom  this  poor 
man  had  been  deluded,  he  hastily  turned  his  face 
from  them  with  obvious  disgust  and  terror  ;  and 
after  they  had  addressed  to  him  some  blustering 
expressions,  by  which  they  hoped  to  rally  his  spi- 
rits, he  raised  himself  on  his  bed,  lifted  up  his 
hands,  and  in  the  most  deliberate  and  solemn 
manner  called  on  God  Almighty  to  blast  those 
wretches  to  all  eternity!  They  almost  immedi- 
ately left  the  apartment,  uttering  a  profusion  of 
oaths.  Some  time  afterwards  three  others  of  the 
wretched  men  entered,  and  occasioned  a  repeti- 
tion of  the  imprecations,  which  it  was  impossible 
for  any  to  hear  without  shuddering. 

"  After  I  had  been  with  him  about  two  hours, 
during  which  time  he  frequently  repeated  such 
expressions  as  have  been  stated,  he  became  quite 
indifferent  to  what  was  said  to  him,  rolling  abont 
on  his  bed,  and  now  and  then  ejaculating,  '  My 
Bible!  Oh!  the  Bible."  His  eyes  were,  for  se- 
veral minutes  fixed  on  me,  but  he  seemed  not  to 
hear  the  questions  o,nd  entreaties  which  I  conti- 
nued to  address  to  him.  He  then  concealed  his 
face  by  turning  it  to  the  pillow  ;  and  after  having 
remained  in  this  position  perhaps  a  quarter  of  an 
hour,  his  whole  frame  was  violently  convulsed  ; 
he  groaned,  and  then  again  was  still ;  and  whilst 


IRRELIGIOUS  YOUxNG  MEN  DESCRIBED.        241 

I  was  speaking  to  the  by-standers,  he  expired 
'It  is  a  fearful  thing  to  fall  into  the  hands  of  the 
living  God.'" 

2.  See  a  young  man  that  ranks  not  thus  openly 
with  the  enemies  of  holiness.  He  spends  his 
sabbaths  in  worldly  company  ;  on  the  newspaper, 
or  mere  worldly  science.  He  neglects  all  piety. 
He  lives  a  prayerless  life.  In  vain  for  him  opens 
the  house  of  worship,  he  enters  not  that  sacred 
place;  or  if  occasionally  there,  goes  in  only  life- 
less form.  In  vain  for  him  the  Christian  minister 
proclaims  the  tidings  of  heavenly  love.  He  treats 
those  wonders  on  which  angels  gaze  astonished, 
with  utter  indifference.  But  what  is  his  condi- 
tion? Is  he  safe  and  blest?  Ah,  no!  Ruin, 
only  ruin  lies  before  him.  He  is  exposed  to  utter 
danger,  to  eternal  destruction.  Yet  he  is  vigo- 
rous, and  fears  no  ill.  True  ;  but  health  may  soon 
leave  him.  It  has  left  millions  once  as  fearless 
and  vigorous  ;  and  they,  guilty  and  ruined,  have 
sunk  into  the  grave.  Insensibility  lessens  not 
his  guilt  nor  his  danger. 

Behold  a  young  man  different  from  all  these. 
He  respects  religion,  treats  its  truths  with  reve- 
rence, its  friends  with  kindness.  No  open  profa- 
nity or  vice  marks  his  conduct.  As  far  as  the 
outward  observance  of  many  divine  precepts  is 
concerned,  he  can  say  with  a  young  man  of  old, 
"All  these  have  I  observed  from  my  youth."  He 
is  regular  at  the  house  of  God  ;  and  is  generally 
esteemed  and  beloved.  Yet  his  heart  is  nor. 
given  to  Christ.  He  has  not  surrendered  himself 
and  his  all  to  the  Saviour.  What  is  his  condition  3 
Alas  !  with  ail  that  is  so  promising,  he  is  still  pe- 
rishing. Though  he  joins  not  the  scoffer  and  the 
21* 


242  PIOUS  YOUNG  MEN  DESCRIBED. 

drunkard,  still  while  he  receives  not  the  Saviour 
he  belongs  to  the  same  wretched  family  as  they. 
Unhappy  youth  !  with  so  much  that  is  commen- 
dable and  promising",  yet  to  want  the  one  thing: 
needful.  Unhappy  youth !  that  meets  witi. 
Christians,  yet  has  himself  no  part  in  Christ; 
that  shuns  the  place  where  scorners  and  blas- 
phemers meet,  yet  has  no  more  interest  in  the 
Saviour  than  they,  and  is  hastening  to  the  same 
dark  dwelling  of  despair. 

3.  But  see  a  young  man  different  from  all 
these.  He  is  the  humble  and  devoted  disciple  of 
the  blessed  Jesus.  If  once  a  profligate  and  a 
sabbath-breaker,  he  now  hates  all  the  paths  of  sin, 
and  loves  the  sabbath  he  profaned.  If  brought 
up  strictly,  he  now  feels  much  more  than  the 
mere  influence  of  habit  or  education  ;  he  has  un- 
feignedly  yielded  up  himself  to  God.  Religion 
is  the  element  in  which  he  lives.  Prayer  his 
pleasure;  the  bible  his  guide;  the  friends  of 
Christ  his  beloved  associates.  Youth  cannot  be- 
guile him  with  its  delusions.  Whatever  pros- 
pects of  opening  life  are  before  him,  he  looks  to 
brighter  prospects  and  to  fairer  scenes  beyond  the 
limits  of  earth  and  time.  God  is  his  God.  The 
Saviour  is  his  all  ;  and  heavenly  mansions  his 
expected  home.  Happy  young  man  !  He  pos- 
sesses the  good  part  that  shall  not  be  taken  away 
from  him. 

Which  of  these  very  different  characters  do  you 
resemble?  If  the  latter,  give  God  the  praise.  If 
any  of  the  former,  ruin  is  before  you.  O,  flee 
from  the  paths  of  youthful  sin  and  folly  !  or  you 
will  find,  too  late,  that  the  way  of  transgressors  is 
hard. 


243 
CONCLUSION. 

IV.  And  now,  reader,  before  this  address  closes, 
let  the  question  once  more  be  pressed  on  your  at- 
tention, What  are  you  ?  Are  you  yet  undecided  ? 
If  so,  what  have  you  to  object  to  embracing  reli- 
gion ?  Would  you  lose  by  turning  to  God  ? 
Would  it  render  you  unhappy  ?  Would  you 
ever  repent  of  doing  so  ?  Can  you  find  another 
Saviour  or  happiness  elsewhere?  If  not  why 
continue  undecided  ?  Would  not  committing 
your  all  to  the  Lord  Jesus,  make  this  the  best  and 
happiest  year  of  your  life  ?  Would  it  not  pre- 
pare you  for  all  events,  to  live  on  earth,  or  to  die 
and  live  in  heaven?  Why  then  continue  but 
almost  a  Christian  ?  Why  thus  be  ruined  by 
what  ruins  multitudes  ?  Probably  few  expect  to 
perish  for  ever.  Some  delusion  props  up  their 
hopes,  till  death  and  eternity  sweep  all  delusive 
hopes  away.  Some  speak  of  minding  religion, 
but  not,  they  allow,  as  they  should  do;  when  the 
fact  is,  they  have  never  from  the  heart  embraced 
the  gospel.  Others  hope  to  become  pious  here- 
after. Thus  some  are  undone  by  one  delusion, 
and  others  by  another.  But  will  you  allow  the 
deceitfulness  of  sin  thus  to  ruin  you  ?  The  Lord 
says,  "  Strive  to  enter  in  at  the  strait  gate  f 
and  will  you  not  strive  when  eternal  life  is  de- 
pending? 

2.  Reader,  before  you  are  left  to  God  and  your 
own  conscience,  bear  with  one  more  warning 
against  trifling  with  religion,  for  trifling  would 
undo  you  eternally.  Only  make  light1  of  Christ, 
and  you  will  resemble  a  criminal  whose  state  is 

(1)  Matt  xxii.  5. 


244  CONCLUDING  ADDRESS. 

hopeless  and  who  is  left  for  execution.  Only 
make  light  of  Christ,  and  your  life  will  be  sin. 
your  death  despair,  and  your  home  hell.  You 
are  already  a  condemned  sinner,  make  light  of 
him  and  you  seal  that  condemnation.  No  reme- 
dy will  then  long  be  presented  to  you,  only  make 
light  of  salvation,  and  all  hope  will  be  soon  over. 
Nothing  worse  is  needed  to  ruin  you  for  ever. 
To  be  shut  out  of  heaven,  only  trifle  with  the  Sa- 
viour's claims,  and  the  deed  is  done.  Only  stop 
with  being  but  almost  a  Christian,  and  you  de- 
stroy your  soul  as  effectually  as  you  could  do  by 
infidelity  itself.  To  sink  to  hell  you  need  not  be 
a  drunkard,  or  a  swearer,  or  a  liar,  or  lewd,  or 
dishonest,  only  make  light  of  Christ,  and  this 
will  sink  you  there.  To  live  and  die  laden  with 
iniquity,  to  murder  your  own  soul  with  the  un- 
dying death,  you  need  not  keep  adding  open  sin 
to  sin,  and  transgression  to  transgression,  only 
make  light  of  Christ,  only  neglect  decided  reli- 
gion, and  the  deed  of  destruction  is  completed, 
and  the  soul  is  undone. 

Dying  child  of  man  !  what  will  you  be  ?  whose 
will  you  be  for  ever  ?  The  most  important  choice 
you  can  ever  make  is  now  before  you.  It  is  not, 
who  shall  be  your  companions,  or  what  your  em- 
ployment for  a  few  short  years ;  but  who  shall  be 
your  companions,  and  what  your  employment  to 
eternity.  Will  you  have  a  part  in  T'it*  Hessmgs 
of  salvation?  or  will  you  have  no  pat  nor  lot  in 
the  matter  ?  Will  you  have  the  supports  of  a  Sa- 
viour's love?  or  will  you  neglect  his  grace  and 
have  them  not  ?  Will  you  make  the  choice  which 
under  divine  grace  millions  have  made  and  none 
ever  lamented  ?  or  will  you  not? 


CONCLUDING  ADDRESS.  245 

4.  What  will  you  be?  Decide  by  God's  help 
now.  Your  last  day  is  coining;  your  body  will 
soon  be  in  the  grave,  and  your  soul  gone  to  meet 
its  God.  If  these  events  were  nevei  to  come 
to  pass,  you  might  trifle;  but  they  will  ar- 
rive, and  then  you  will  see  religion  as  with  other 
eyes,  and  feel  its  importance  as  with  another 
heart.  Will  you  become  a  child  of  God  instead 
of  continuing  a  guilty  prodigal  ?  and  will  you 
have  an  interest  in  his  promises  and  favour? 
Will  you  become  a  partaker  of  his  grace  ?  Shall 
his  everlasting  love  bless  you  ?  O  trifle  not 
longer  with  such  blessings  S  Will  you  come  to 
Christ  and  rejoice  for  ever  in  heaven?  or  follow 
the  world  and  wail  for  ever  in  hell  ?  One  you 
must  do,  ivhich  shall  it  be? 

O  yield  yourself  to  the  Lord  Jesus  Christ, 
and  thus  become  as  blest  as  they  that  have 
already  reached  his  heavenly  kingdom ;  thus 
learn  to  live  as  safely,  and  to  die  as  peacefully. 
Thus  follow  him  who  will  teach  you  to  sing  the 
song  of  victory,  and  soon  unite  you  to  their  hap- 
py bands.  O  come  !  O  yield  !  and  when  death 
comes  it  will  be  gain ;  and  when  you  are  in  the 
grave,  your  spirit  will  be  with  the  Lord ;  and 
when  you  are  forgotten  in  the  dust,  you  will  still 
be  with  him,  and  with  him  for  ever. 

What  will  you  do?  "We  are  ambassadors  for 
Christ,  as  though  God  did  beseech  you  by  us: 
we  pray  you  in  Christ's  stead,  be  ye  reconciled 
to  God."1  God's  message  is  delivered  to  you ; 
he  waits  your  answer  and  the  Saviour  waits. 
The  question  is,  Will  you  be  indeed  Christ's 
disciple?     What  is  your  answer?  the  answer  of 

(1)  2  Cor.  t.  80. 


246  CONCLUDING  ADDRESS. 

your  heart?  "Yes,  Lord,  T  will!"  Blessed  be 
God  if  this  is  your  reply.  You  will  have  to  bless 
him  through  eternal  ages  for  the  grace  that 
inspires  this  answer,  "Yes;" — then  Satan  has  lost 
his  prey  and  hell  its  victim !  "  Yes.  Lord,  I  will 
follow  thee  whithersoever  thou  goest!"  Praise 
to  the  Lord  !  The  Saviour  is  thine,  and  there  is 
joy  in  the  presence  of  the  angels  of  God  over 
thee,  a  repenting  sinner. 

Is  it  so,  reader  ?  is  it  so  ?  Is  "  Yes,"  your  an- 
swer ?  Perhaps  you  say,  "  I  long  to  be  his,  but  I  fear 
he  will  not  welcome  such  a  sinner."  Away  with 
such  unbelieving  fears;  if  you  are  willing,  he  is  more 
willing:  it  was  his  grace  that  made  you  willing, 
and  he  says,  "  Come  unto  me,  ail  ye  that  labour 
and  are  heavy  laden,  and  I  will  give  you  rest  ;l  him 
that  cometh  unto  me  I  will  in  nowise  cast  out"* 

But  is,  "Yes,  I  will,  in  the  Lord's  strength,  be 
Christ's  disciple,"  the  heartfelt  answer  of  all  the 
readers  of  this  book?  It  is  to  be  feared  not. 
Perhaps  it  is  not  yours.  What  then,  reader,  is 
your  answer  ?  There  is  no  medium  between 
Yes  and  No ;  between  decided  religion  and  eternal 
life,  and  irreligion  and  everlasting  ruin.  You 
are  not  willing  to  be  quite  the  Lord's.  Then 
do  not  deceive  yourself;  but  speak  plainly  what 
the  Lord  regards  as  plainly  done.  At  once  say, 
"No,  I  will  not  be  the  Lord's."  Is  this  your 
answer  either  by  words  or  by  conduct?  Then 
for  you  the  Son  of  God  will  have  no  blessings. 
"No:"  then  Satan  exults,  you  are  his  victim  still. 
"No :"  then  shall  you  deplore  eternally  your  fatal 
resolution.  "No!"  Abide  by  this  answer  and 
your  doom  is  settled,  and  your  damnation  sealed 

( 1)  M  att.  si  .27.  (2)  J  oh  n,  vi .  37. 


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